Al-Jalalayn

Al-Jalalayn — Al-Jalalayn

When those who disbelieve alladhīna kafarū is the subject of the following verb ja‘ala nourished idh ja‘ala is semantically connected to ‘adhdhabnā in their hearts zealotry al-hamiyya means ‘disdain of something’ the zealotry of pagandom hamiyyata’l-jāhiliyyati substitutes for al-hamiyyata ‘zealotry’ namely their barring of the Prophet and his Companions from visiting the Sacred Mosque but then God sent down His spirit of Peace upon His Messenger and the believers and so they the disbelievers made a truce with them on the condition that they the believers would be allowed to return the following year and such zealotry would not overcome them the believers as it did the disbelievers then until they would come to fight them later and He made them the believers abide by the word of God-fearing kalimata’l-taqwā ‘there is no god except God and Muhammad is His Messenger’ it kalima ‘word’ is annexed to al-taqwā because it is the cause of it for they were worthier of it of the word than the disbelievers and deserving of it wa-ahlahā is an explanatory supplement. And God is ever Knower of all things that is to say He is ever possessed of such an attribute and among the things He knows is that they are worthy of it.

Al-Jalalayn — Al-Jalalayn

Verily God has fulfilled the vision for His Messenger in all truth The Messenger of God s saw in his sleep in the year of al-Hudaybiyya before his departure from Medina that he would enter Mecca together with his Companions safely whereafter they would shave completely or shorten their hair. He informed his Companions of this and they rejoiced. But when they set off with him from Medina and the disbelievers impeded them at al-Hudaybiyya such that they had to retreat which was distressing for them for some of the hypocrites began to have doubts about the Prophet’s sincerity this verse was revealed bi’l-haqqi ‘in all truth’ is semantically connected to sadaqa ‘fulfilled’ or it is a circumstantial qualifier referring to al-ru’yā ‘the vision’ and what comes after it is the explanation thereof ‘You will assuredly enter the Sacred Mosque God willing — this is said to secure blessings — in safety to shave your heads that is all the hair or to shorten it to shorten some of the hair both muhalliqīna and muqassirīna are implied circumstantial qualifiers without any fear’ ever. So He knew there to be in the truce what you did not know in the way of reconciliation between the believers and the Meccans and assigned you before that entry a near victory namely the conquest of Khaybar — the vision was fulfilled in the following year.

Al-Jalalayn — Al-Jalalayn

It is He Who has sent His Messenger with guidance and the religion of truth that He may make it that is the religion of truth prevail over all religion over all the other religions. And God suffices as witness to the fact that you have been sent with what has been mentioned as God exalted be He says

Al-Jalalayn — Al-Jalalayn

Muhammad the subject is the Messenger of God its predicate and those who are with him that is his Companions from among the believers wa’lladhīna ma‘ahu another subject the predicate of which is the following ashiddā’u are hard tough against the disbelievers showing them no mercy but merciful among themselves ruhamā’u is a second predicate of wa’lladhīna ma‘ahu ‘and those who are with him’ that is to say they show mutual sympathy and affection for one another much like a father and a son. You see you observe them bowing prostrating in worship both rukka‘an and sujjadan are circumstantial qualifiers. They seek yabtaghūna is the beginning of a new sentence bounty from God and beatitude. Their mark sīmāhum is a subject their distinguishing feature is on their faces fī wujūhihim is its predicate this is a light and a radiance by which in the Hereafter they will be recognised as having been those who used to prostrate in this world from the effect of prostration min athari’l-sujūdi is semantically connected to the same thing to which the predicate is semantically connected that is to say kā’inatan ‘this being from the effect of prostration’; syntactically it is a circumstantial qualifier referring to the subject of kā’inatan which is also the subject of the predicate sc. wujūhihim ‘their faces’. That mentioned description is their description mathaluhum is the subject in the Torah fī’l-tawrāti is the predicate thereof; and their description in the Gospel wa-mathaluhum fī’l-injīli is a subject the predicate of which is what follows is as a seed that sends forth its shoot read shat’ahu or shata’ahu and strengthens it read āzarahu or azarahu nourishing it and assisting it and it grows stout and rises firmly becoming strong and upright upon its stalk its roots sūq is the plural of sāq delighting the sowers that is to say those who planted it on account of its fairness. The Companions may God be pleased with them are being described in this way for at the outset they were weak and very few in number; but then their number grew and they acquired strength in the most wholesome way so that He may enrage the disbelievers by them li-yaghīza bihimu’l-kuffāra is semantically connected to an omitted clause which is suggested by what preceded that is to say ‘they are likened to this so that God may enrage the disbelievers’. God has promised those of them who believe and perform righteous deeds the Companions minhum ‘of them’ min ‘of’ is an indicator of the genus and not partitive for they are all possessed of the mentioned attributes forgiveness and a great reward — Paradise. Both of these rewards will also be given to those who will come after them as is stated in other verses.