Microsoft Word Al Jalalain Eng with introduction docx

(Al-Hujurât )
[49:1]
O you who believe, do not venture ahead of (tuqaddim
ū
, [derives] from qaddama, with the sense of [the 
5th form] taqaddama), that is to say, do not come forward with any [unwarranted] saying or deed [ahead 
of], God and His Messenger, the one communicating [the Message] from Him, that is to say, without their 
permission, and fear God. Surely God is Hearer, of your sayings, Knower, of your deeds: this was revealed 
regarding the dispute between Ab
ū
Bakr and ‘Umar, may God be pleased with them both, in the presence of 
the Prophet (s), over the appointment of al-Aqra‘ b. H
ā
bis or al-Qa‘q
ā
‘ b. Ma‘bad as commander [of his 
tribe].
[49:2]
The following was revealed regarding those who raised their voices in the presence of the Prophet (s): O 
you who believe, do not raise your voices — when you [want to] speak — above the voice of the Prophet, 
when he is speaking, and do not shout words at him, when you [wish to] confide in him, as you shout to 
one another, but [speak] lower than that, out of reverence for him, lest your works should be invalidated 
without your being aware, that is to say, for fear of this [happening] as a result of the raising of voices and 
the shouting mentioned.
[49:3]
The following was revealed regarding those who used to lower their voices in the presence of the Prophet 
(s), such as Ab
ū
Bakr, ‘Umar and others, may God be pleased with [all of] them: Truly those who lower their 
voices in the presence of God’s Messenger — they are the ones whose hearts God has tested for God-
fearing, that is to say, [He has tested them] so that this [fear of God] may manifest itself in them. For them 
will be forgiveness and a great reward: Paradise.
[49:4]
The following was revealed regarding a group of people who came to see the Prophet (s) during the midday 
[resting] period while he was in his house, and called out to him: Truly those who call you from behind the 
apartments, the [private] chambers of his womenfolk (hujur
ā
t is the plural of hujra, which is an area of 
ground on which stones are laid [yuhjaru ‘alayhi] to form a wall or the like), and it happened that each one 

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605
of them called out, in that rough and crude Bedouin manner, from behind one of the apartments, as they 
did not know in which apartment he was, most of them do not understand, given the way in which they 
acted, your exalted status and the reverence that befits it. 
[49:5]
And had they been patient (annahum, ‘they’, has independent status, on account of inceptiveness; 
alternatively, it is said to govern an implied verb such as thabata, ‘had [their patience] been maintained’) 
until you came out to them, it would have been better for them; and God is Forgiving, Merciful, to those of 
them who repent. 
[49:6]
The following was revealed regarding al-Wal
ī
d b. ‘Uqba whom the Prophet had sent to the Ban
ū
al-Mustaliq 
in order to ascertain [their loyalty to Islam]. He already feared them on account of an old feud between him 
and them from the time of pagandom [before Islam], and so [upon seeing them come out to him] he 
returned and claimed that they had refused to give the voluntary alms and intended to kill him. And just as 
the Prophet (s) was making plans to raid them, they came to him to disavow what he [al-Wal
ī
d] had said 
about them: O you who believe, if a reprobate should come to you with some tiding, some piece of 
information, verify [it], [ascertain] his truthfulness from his mendacity (fa-tabayyan
ū
: a variant reading has 
fa-tathabbat
ū
, from al-thab
ā
t, ‘to ascertain’), lest you injure a folk (an tus
ī
b
ū
qawman, an object denoting 
reason), that is to say, for fear of this [happening], out of ignorance (bi-jah
ā
latin is a circumstantial qualifier 
referring to the subject [of the verb]), that is to say while you are ignorant; and then become remorseful of 
what you have perpetrated, erroneously against that folk. After they had returned to their homelands, the 
Prophet (s) sent Kh
ā
lid [b. al-Wal
ī
d] to them, who observed only obedience and goodness in them and 
[later] informed the Prophet of this. 
[49:7]
And know that the Messenger of God is among you, so do not speak falsehood, for God will inform him of 
the [real] state of affairs. If he were to obey you in many matters, which you communicate contrary to 
reality, so that the necessary [evil] consequences ensue, you would surely be in trouble, you would earn in 
addition to that sin, the sin for the consequences that ensue [from your error]. But God has endeared faith 
to you, adorning your hearts with it, and He has made odious to you disbelief and immorality and 
disobedience ([an instance of] suppletion with respect to import, as opposed to [lexical] form; for the one to 
whom ‘faith has been endeared …’ and so forth, will naturally be dissimilar in character to the mentioned 
[reprobate]). Those (there is here a shift from the second [to the third] person address) — they are the 
right-minded, the ones firmly established upon [the way of] their religion; 
[49:8]
[that is] a favour from God (fadlan is a verbal noun, in the accusative because of the implied verbal action, 
that is, afdala, ‘He gives a favour’) and a grace, from Him, and God is Knower, of them, Wise, in His 
bestowal of graces on them. 
[49:9]
And if two parties of believers (in t
ā
’ifat
ā
ni mina’l-mu’min
ī
na ... [to the end of] the verse, was revealed 
regarding a particular incident where the Prophet (s) was riding a donkey and happened to pass by Ibn 
Ubayy; the donkey urinated and so Ibn Ubayy held his nose, whereupon [‘Abd All
ā
h] Ibn Raw
ā
h
ā
said, ‘By 
God, the smell of the donkey’s urine is sweeter-smelling than your musk. Fighting then ensued between the 
two clans with fists, sandals and palm branches [being thrown about]) fall to fighting (iqtatal
ū
: the plural is 
used on account of the [plural] import, for each party is made up of several individuals; a variant reading 
has [the dual form] iqtatalat
ā
), make peace between them (baynahum
ā
: the dual here takes into account 
the actual [dual] form [of t
ā
’ifat
ā
n, ‘two parties’]). And if one of them aggresses against the other, fight the 
one which aggresses until it returns to God’s ordinance, [to] the truth. Then, if it returns, reconcile them, 

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606
fairly, and act justly. Surely God loves the just. 
[49:10]
The believers are indeed brothers, in religion. Therefore [always] make peace between your brethren, when 
they fall into dispute with one another (a variant reading [for the dual form akhawaykum, ‘your two 
brethren’] has ikhwatakum, ‘your brothers’) and fear God, so that perhaps you might receive mercy. 
[49:11]
O you who believe, do not let any people, that is, any men among you, deride (y
ā
ayyuh
ā
’lladh
ī
na 
ā
man
ū
l
ā
yaskhar … [to the end of] the verse, was revealed regarding the [Ban
ū
] Tam
ī
m delegation when they 
derided the poor among the Muslims, like ‘Amm
ā
r [b. Y
ā
sir] and Suhayb [al-R
ū
m
ī
]; al-sukhriya means ‘scorn’ 
and ‘disdain’) another people: who may be better than they are, in God’s sight; nor let any women, from 
among you, deride [other] women who may be better than they are. And do not defame one another, do 
not cast aspersions [on others] and hence have aspersions cast on you, that is, let none among you 
denigrate another; nor insult one another by nicknames, do not call another by a nickname which he 
detests, such as ‘O degenerate one!’ or ‘O disbeliever!’. Evil is the name, mentioned out of mockery, derision 
and mutual reviling, of immorality after faith! (al-fus
ū
qu ba‘da’l-
ī
m
ā
ni substitutes for al-ismu, ‘the name’, to 
indicate that it [such naming of others] is ‘immorality’ as it is [an action which is] usually repeated). And 
whoever does not repent, of such [immorality], those — they are the evildoers. 
[49:12]
O you who believe, shun much suspicion. Indeed some suspicions are sins, that is to say, it causes one to 
fall into sin. This [suspicion] may have many forms, such as thinking ill of the good folk from among the 
believers — and such [good folk] are many — in contrast to the immoral individuals among them in whose 
case there is no sin, so long as it [the suspicion] is in accordance with their outward behaviour. And do not 
spy (tajassas
ū
: one of the two t
ā
’ letters [of tatajassas
ū
] has been omitted): do not pursue the 
imperfections and faults of Muslims by searching them out; nor backbite one another, do not speak of him 
by [mentioning] something which he is averse to [having mentioned of himself], even if it be true. Would 
any of you love to eat the flesh of his brother dead? (read maytan or mayyitan). That is to say, it would not 
be right for him [to do so]. You would abhor it. Thus to backbite him in life would be like eating his flesh 
when he is dead. This latter [form of behaviour] has been suggested to you and you were averse to it, so be 
averse to the former too. And fear God, that is, His punishment for backbiting, by repenting of it; assuredly 
God is Relenting, accepting of the penitence of those who repent, Merciful, to them. 
[49:13]
O mankind! We have indeed created you from a male and a female, [from] Adam and Eve, and made you 
nations (shu‘
ū
b is the plural of sha‘b, which is the broadest category of lineage) and tribes (qab
ā
’il, which 
are smaller than nations, and are followed by ‘am
ā
’ir, ‘tribal districts’, then but
ū
n, ‘tribal sub-districts’, then 
afkh
ā
dh, ‘sub-tribes’, and finally fas
ā
’il, ‘clans’; for example Khuzayma is the sha‘b, while Kin
ā
na is the 
qab
ī
la, Quraysh is the ‘im
ā
ra, Qusayy is the batn, H
ā
shim is the fakhdh, and ‘Abb
ā
s is the fas
ī
la) that you 
may come to know one another (ta‘
ā
raf
ū
: one of the two t
ā
’ letters [of tata‘
ā
raf
ū
] has been omitted), that 
you may acquire knowledge of [the customs of] one another and not to boast to one another of [whose is 
the more] noble lineage, for pride lies only in [the extent to which you have] fear of God. Truly the noblest 
of you in the sight of God is the most God-fearing among you. Truly God is Knower, of you, Aware, of your 
inner thoughts. 
[49:14]
The Bedouins — a group of men from among the Ban
ū
Asad — say, ‘We believe’, we affirm the truth in our 
hearts. Say, to them: ‘You do not believe; but rather say, “We have submitted”, we are outwardly compliant; 
for faith has not yet entered into your hearts’, hitherto; however, it is expected of you. Yet if you obey God 
and His Messenger, by [embracing] faith and in other ways, He will not diminish for you (read ya’litkum or 

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607
yalitkum, by making the hamza an alif) anything of your deeds, that is, of the reward for them. God is 
indeed Forgiving, to believers, Merciful, to them. 
[49:15]
The [true] believers, that is, those who are true in their [affirmation of] faith — as He makes explicit in what 
follows — are only those who believe in God and His Messenger, and then have not doubted, they have not 
been uncertain of [their] faith, and who strive with their wealth and their souls for the cause of God, hence 
their striving manifests the sincerity of their faith. It is they who are sincere, in their faith, not those who 
say, ‘We believe’, and from whom all that has been forthcoming is their submission [to the religion].
[49:16]
Say, to them: ‘Do you [pretend to] inform God about your religion (read the doubled [2nd verbal] form a-
tu‘allim
ū
na, ‘do you inform’), in other words, are you intimating to Him your [religious] status when you say, 
‘We believe’, when God knows all that is in the heavens and all that is in the earth, and [even though] God 
is Knower of all things?’ 
[49:17]
They deem it to be a favour to you that they have submitted, without [the need for any] fighting, unlike 
[those] others who submitted only after being fought. Say: ‘Do not deem your submission to be a favour to 
me (isl
ā
makum, ‘your submission’, has dependent accusative status because of the omission of the genitive 
preposition bi-,which is also read as implicit before the an in both instances). Rather, it is God Who has done 
you a favour in that He has guided you to faith, if you are being sincere, when you say, ‘We believe’. 
[49:18]
Truly God knows the Unseen of the heavens and the earth, that is, [He knows] all that is hidden in both, and 
God is Seer of what you do’ (may be read either as ya‘mal
ū
na, ‘they do’, or ta‘mal
ū
na, ‘you do’), nothing of 
which can be concealed from Him. 
Meccan, except for verse 38, which is Medinese; it consists of 45 verses.
(Qâf)
[50:1]
Q
ā
f: God knows best what He means by this [letter]. By the glorious Qur’
ā
n, [by] the noble [Qur’
ā
n], the 
disbelievers of Mecca have [certainly] not believed in Muhammad (s). 
[50:2]
Nay, but they consider it odd that there should have come to them a warner from among themselves, a 
messenger who is one of them, to threaten them with [the punishment of] the Fire after resurrection. So the 
disbelievers say, ‘This, warning, is an odd thing! 
[50:3]
What! (read a-idh
ā
pronouncing both hamzas, or not pronouncing the second, but inserting an alif between 
the two in both cases) When we are dead and have become dust?, shall we return [to life]? That is a far-
fetched return!’, [an event that is] extremely remote. 
[50:4]
We know what the earth diminishes, consumes, of them, and with Us is a preserving Book, namely, the 
Preserved Tablet (al-lawh al-mahf
ū
z), which contains everything that has been ordained [by God].

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608
[50:5]
Nay, but they denied the truth, the Qur’
ā
n, when it came to them and so they, with regard to the Prophet 
(s) and the Qur’
ā
n, are [now] in a confounded situation, a troubled [one]. [For] on one occasion they said 
[that he was], ‘A sorcerer!’ [cf. Q. 38:4] and [that his statements were] ‘[Nothing but manifest] sorcery!’ [cf. 
Q. 37:15], on another, ‘A poet!’ [cf. Q. 21:5] and ‘Poetry!’ [cf. Q. 36:69], and still on another, ‘A soothsayer!’ 
[cf. Q. 52:29] and [that his statements were nothing more than] soothsaying [cf. Q. 69:42]. 
[50:6]
Have they not then looked, with their own eyes, at the heaven, being, above them, in order to take heed by 
their own minds [of the consequences for them] when they deny the Resurrection, how We have built it, 
without supports, and adorned it, with planets, and how there are no cracks in it?, no fissures blemishing it. 
[50:7]
And the earth (wa’l-arda, is a supplement to the position of the words il
ā
l-sam
ā
’i, ‘at the heaven’), how, We 
have spread it out, [how] We have rolled it across the face of the water, and cast in it firm mountains, to fix 
it in place, and caused every delightful kind, [every delightful] specimen, causing delight by its [very] 
beauty, to grow in it, 
[50:8]
as an insight (tabsiratan is a direct object denoting reason, that is to say, We did this to give an insight from 
Us) and a reminder for every penitent servant, who returns to obedience of Us. 
[50:9]
And We send down from the heaven blessed water, containing much blessing, with which We cause to grow 
gardens, orchards, and the grain that is harvested,
[50:10]
and the date-palms that stand tall (b
ā
siq
ā
tin, is an implied [future] circumstantial qualifier) with piled 
spathes, one [cluster of dates] sitting on top of the other, 
[50:11]
as provision for [Our] servants (rizqan li’l-‘ib
ā
di, is a direct object denoting reason); and with it We revive a 
dead land (baldatan may be followed equally by the masculine [maytan] or the feminine [adjective, 
maytatan]). So, like that manner of reviving, shall be the rising, from the graves: so how can you deny it? 
(the interrogative is meant as an affirmative; the meaning then is that they have indeed observed [all of 
these things] and are aware of what has been mentioned [yet they disbelieve]). 
[50:12]
The people of Noah denied before them (kadhdhabat has a feminine person inflection because of the 
[feminine gender of the] import of qawm, ‘people’) and [so did] the dwellers at al-Rass — this was the name 
of a well around which they dwelt together with their livestock; they worshipped idols, and it is said that 
their prophet was one Hanzala b. Safw
ā
n; but some say that he was some other [person] — and Tham
ū
d, 
the people of S
ā
lih, 
[50:13]
and ‘
Ā
d, the people of H
ū
d, and Pharaoh, the brethren of Lot, 

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609
[50:14]
and the dwellers in the wood, a small forest — the people of Shu‘ayb — and the people of Tubba‘ — a king 
[who ruled] in Yemen; he had submitted [to God] and had summoned his people to [the same] submission 
[to God], but they denied him. Each, of those mentioned, denied the messengers, as [your tribe] Quraysh 
have, and so My threat became due, the sending down of chastisement on all [of them] became incumbent, 
so do not be anguished by Quraysh’s disbelieving in you. 
[50:15]
Were We then wearied by the first creation?, that is to say, We were not wearied by it, and likewise We will 
not be wearied by restoring it. Nay, yet they are in doubt about a new creation, which will be [at] the 
Resurrection. 
[50:16]
And verily We created man and We know (wa-na‘lamu is a circumstantial qualifier with an implicit 
[preceding] nahnu) what (m
ā
relates to the verbal action) his soul whispers to him, [what] it speaks [to him] 
(the bi- [of bihi, ‘him’] is extra, or it is [required] for the intransitive verb to become transitive [and take a 
direct object]; the [suffixed] personal pronoun [in bihi, ‘him’] refers to man); and We are nearer to him, in 
knowing [him], than his jugular vein (habli’l-war
ī
di: the genitive annexation is explicative; al-war
ī
d
ā
n are two 
[principal] veins on either side of the neck). 
[50:17]
When (idh is dependent because of an implied udhkur, ‘mention’) the two Receivers, the two angels charged 
with [recording] a person’s deeds, receive, [when they] observe and record, seated, that is, [while] both of 
them are sitting (qa‘
ī
dun, ‘seated’, is the subject, the predicate of which is the preceding [clause]), on the 
right and on the left, [hand side] of him — 
[50:18]
he does not utter a word but that there is beside him a watcher, a guardian, [who is] ready, present (both 
[raq
ī
bun, ‘watcher’, and ‘at
ī
dun, ‘ready’] are meant to indicate the dual). 
[50:19]
And the agony of death, its throes and distress, arrives with the truth, of the Hereafter, such that the one 
who denied it sees it with his own eyes — and this is the distress itself. That, namely, death, is what you 
used to shun, [what you used] to flee from and be terrified by. 
[50:20]
And the Trumpet will be blown, for resurrection. That, namely, the day of the blast, is the Day of the 
Promised Threat, of chastisement for the disbelievers.
[50:21]
And, thereat, every soul will come, to the site for the Gathering, accompanied by a driver, an angel to drive 
it there, and a witness, to testify to its deeds, namely, the hands and the feet and others; and it will be said 
to the disbeliever: 
[50:22]
‘Verily, in the world, you were oblivious of this, that has befallen you on this day; So [now] We have 

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610
removed from you your covering, We have done away with your oblivion by what you witness on this day, 
and so your sight on this day is acute’, [it is] sharp, able to perceive what you used to reject in the world. 
[50:23]
And his companion, the angel charged with him, will say, ‘This is what I have ready with me [as testimony]’, 
whereupon it will be said to M
ā
lik [the Keeper of the Fire]: 
[50:24]
‘Cast into Hell (alqiy
ā
: meaning [either] alqi alqi, ‘cast, cast …’ [to denote repetition], or [the emphatic form] 
alqiyan, ‘cast!’, which is the reading of al-Hasan [al-Basr
ī
], in other words, the [final] n
ū
n has been changed 
into an alif), every obdurate disbeliever, obstinate to the truth, 
[50:25]
hinderer of good, such as [the payment of] alms, transgressor, wrongdoer, skeptic, a doubter of his religion, 
[50:26]
who has set up alongside God another god! (alladh
ī
ja‘ala ma‘a’Ll
ā
hi il
ā
han 
ā
khara is the subject, with an 
implicitly conditional import, the predicate of which is [the following]). Cast him then into the severe 
chastisement’ (the explanation of this [dual form of the verb alqiy
ā
hu, ‘cast him’] is as above). 
[50:27]
And his companion, Satan, will say, ‘Our Lord! I did not make him a rebel, I did [not] lead him astray, but he 
[himself] was in extreme error’, and so when I invited him [to disobedience] he heeded my call — for this 
one had said, ‘he [Satan] made me a rebel’, by way of his [Satan’s] invitation to him. 
[50:28]
He, exalted be He, will say, ‘Do not dispute in My presence, in other words, disputing is of no use here, for I 
had already given you, in [the life of] the world, the threat, of chastisement in the Hereafter should you not 
believe, and so it is [now] inevitable. 
[50:29]
The word [that comes] from Me, in this respect, cannot be altered, and I am not unjust to servants’, that I 
should chastise them without any guilt [on their part] (zall
ā
m means dh
ū
zulm, ‘one of injustice’, because of 
His words, There will be no injustice today [Q. 40:17]); 
[50:30]
on the day (yawma is in the accusative because of zall
ā
m, ‘unjust’) when We will say (naq
ū
lu, may also be 
read yaq
ū
lu, ‘He will say’) to Hell, ‘Are you [now] full?’ (this interrogative is for confirmation of His promise 
to fill it [with mankind and jinn]), and it will say, by way of an interrogative, such as a question: ‘Are there 
any more?’: that is to say, ‘I [Hell] only have capacity for what I have been filled with’, in other words, ‘I am 
full!’. 
[50:31]
And Paradise will be brought near for the God-fearing, to a place, not far [anymore], from them, and so they 
see it, whereupon it will be said to them: 
[50:32]

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‘This, that you see, is what you were promised (read t
ū
‘ad
ū
na, or [third person plural] y
ū
‘ad
ū
na, ‘they were 
promised’), in the world (and [what follows] substitutes for li’l-muttaq
ī
na, ‘for the God-fearing’) — [it is] for 
every penitent one, [for every] person reverting [after sin] to obedience of God, who is mindful, mindful of 
the bounds [of God’s religion], 
[50:33]
who fears the Compassionate One [while He is] in the Unseen, [the one who] fears Him without having seen 
Him, and comes with a penitent heart’, [a heart] eagerly applying itself to obedience of Him.
[50:34]
It will also be said to the God-fearing: ‘Enter it in peace!, that is to say, secure from every fear, or [it means 
enter it] with a greeting, that is to say, greet [yourselves] and enter. That, day in which this entry takes 
place, is the day of immortality’, [of] everlastingness in Paradise. 
[50:35]
Therein they will have whatever they wish; and with Us there is yet more, as extra for what they did and for 
what they will request. 
[50:36]
And how many a generation We destroyed before them, that is, before the disbelievers of Quraysh We 
destroyed many generations of disbelievers, who were mightier than these in prowess, and [who] then 
searched throughout the land [wondering]: is there any escape?, for them and others from death, but they 
found none. 
[50:37]
Assuredly there is in that, which is mentioned, a reminder, an admonition, for him who has a heart, a mind, 
or gives ear, [or] listens to admonitions, in [full] witness, present in heart [and mind]. 
[50:38]
And verily We created the heavens and the earth, and all that is between them, in six days, the first of 
which was Sunday and the last of which was Friday, and no weariness, no fatigue, touched Us: this was 
revealed as a refutation of the Jews’ claim that God rested on the Saturday and lay down upon the Throne. 
The preclusion of weariness in His case is [absolute] on account of His transcending of the attributes of 
creatures and the non-existence of any contiguity between Him and other [beings]: His command, when He 
wills a thing, is just to say to it ‘Be’, and it is [Q. 36:82]. 
[50:39]
So endure [patiently], addressing the Prophet (s), what they, the Jews and others, say, in the way of 
[anthropomorphic] comparisons and denials, and glorify with praise of your Lord, perform prayers with 
praise [of Him], before the rising of the sun, in other words, [perform] the morning prayer, and before the 
sunset, that is to say, [perform] both the midday and the afternoon prayers; 
[50:40]
and glorify Him at [some part of the] night, that is to say, perform the two evening prayers, and after 
prostrations (read adb
ā
r, as the plural of dubur, or idb
ā
r as the verbal noun from adbara, ‘to pass’), in other 
words, perform supererogatory prayers as prescribed by the Sunna after the obligatory ones; it is also said 
to mean the actual uttering of glorifications at these times, with continuous praise. 

---

612
[50:41]
And listen — O addressee to My words — on the day when the caller, namely, [the archangel] Isr
ā
f
ī
l, calls 
out from a place that is near, to the heaven: this is the Rock of the Holy House [of Jerusalem], the place on 
earth that is the nearest to the heaven. He [Isr
ā
f
ī
l] will say: ‘O withered bones, severed limbs, torn flesh and 
scattered hairs! God verily commands you to come together for the passing of judgement’. 
[50:42]
On the day (yawma substitutes for the previous yawma) when they, that is, all creatures, hear the Call of 
truth, of the Resurrection — this will be Isr
ā
f
ī
l’s second blast, and it may precede or follow his [initial] call — 
that, day of the call and the hearing, is the day of coming forth, from the graves (yawma, ‘on the day, is in 
the accusative because of an implied yun
ā
d
ī
, ‘[when] he will call’), that is to say, they will come to know the 
consequence of their denial. 
[50:43]
Indeed it is We Who give life and bring death, and to Us is the journey’s end. 
[50:44]
On the day when (yawma substitutes for the previous yawma, with the intervening [statement] being a 
parenthetical) the earth is split asunder (read tashaqqaqu, or tashshaqqaqu, where the original second t
ā
’ 
[of tatashaqqaqu] has been assimilated with it [the sh
ī
n]) from them, [they will come] hastening forth 
(sir
ā
‘an: [sir
ā
‘] the plural of sar
ī
‘, a circumstantial qualifier referring to an implied clause, that is to say 
[together they would read] fa-yakhruj
ū
na musri‘
ī
na, ‘they come forth hastening’). That is an easy gathering 
for Us (dh
ā
lika hashrun ‘alayn
ā
yas
ī
r: there is here a separation of the noun from its adjective by what is 
semantically connected to it, for the purpose of specification — which is [rhetorically] unobjectionable; 
dh
ā
lika, ‘that’, is meant to point out the signification of the ‘gathering’, which itself is [also] predicated by 
this [demonstrative particle], and this signification is the bringing back to life after extinction and the 
assembly for the exposition and the reckoning [before God]). 
[50:45]
We know best what they, the disbelievers of the Quraysh, say, and you are not [to be] a coercer of them, so 
as to coerce them to [embrace] faith — but this was [revealed] before the command to struggle [against 
these disbelievers]. So admonish by the Qur’
ā
n those who fear My threat, namely, believers. 
Meccan, consisting of 60 verses.