ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱔ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳ
Do they await except its result? The Day its result comes those who had ignored it before will say, "The messengers of our Lord had come with the truth, so are there [now] any intercessors to intercede for us or could we be sent back to do other than we used to do?" They will have lost themselves, and lost from them is what they used to invent.
Tafsir
Verse range: 7:52-53
{We have detailed it with knowledge} Meaning: We are knowing of how to detail its rulings, admonitions, stories, and all its other meanings, until it came wise, upright, and without crookedness.
Ibn Muḥayṣin read it as faḍḍalnāhu (with a dotted ḍād), meaning: We have favored it over all other books, knowing that it is worthy of being favored over them.
{As guidance and mercy} This is a state (ḥāl) derived from the object of faṣṣalnāhu (We detailed it), just as ‘alā ‘ilmin (with knowledge) is a state derived from its subject.
{Except its interpretation} Meaning: Except for the consequence of its affair and what it leads to, such as the manifestation of its truthfulness and the appearance of the validity of what it spoke regarding promises and threats.
{The messengers of our Lord have indeed come with the truth} Meaning: It has become clear and proven that they came with the truth.
{Shall we be returned?} This sentence is conjoined to the sentence preceding it, entering with it into the ruling of the interrogation. It is as if it were said: "Are there any intercessors for us? Or shall we be returned?"
Its nominative case (raf‘) is due to its placement in a position suitable for a noun, just as you would say at the beginning of a sentence: "Will Zayd be struck?" It does not require another verb to be conjoined to it. Therefore, it is not estimated as: "Will an intercessor intercede for us, or shall we be returned?"
Ibn Abī Isḥāq read it as aw nuradda (in the accusative case), conjoined to fa-yashfa‘ū lanā (so they may intercede for us), or aw could be in the sense of ḥattā an (until), meaning: "Let them intercede for us until we are returned so that we may act."
Al-Ḥasan read it with the accusative nuradda and the nominative fa-na‘malu (so we act), meaning: "So we shall act."
{Indeed, your Lord is Allah, who created the heavens and the earth in six days, then established Himself above the Throne. He covers the night with the day, pursuing it rapidly; and the sun, the moon, and the stars are subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds.}
