I swear lā is extra by this land of Mecca

and you O Muhammad (s) have free disposal of sanction for this land in that you will be given permission to fight in it — and indeed God fulfilled this promise to him on the day of the Conquest of Mecca thus this is a parenthetical statement intervening between that by which the oath has been sworn and that which is a supplement thereto.

And by the begetter that is Adam and that which he begat that is his descendants mā ‘that which’ actually means man ‘whom’.

We certainly created man al-insān the generic noun in travail in a state of toil and hardship struggling with the tribulations of this world and the calamities of the Hereafter.

Does he suppose does the strong man of Quraysh namely Abū’l-Ashadd b. Kalada presume on account of his strength that an softened in place of the hardened form its subject omitted that is to say annahu no one will have power over him? Yet God has power over him.

He says ‘I have exhausted in enmity of Muhammad (s) vast wealth!’ great wealth piles and piles of it.

Does he suppose that an in other words annahu no one has seen him? with regard to what he has expended to know the quantity thereof; God knows the quantity thereof; but it is not in reality that much so as to be considered a great amount and in any case He will requite him for his evil conduct.

Have We not given an interrogative meant as an affirmative in other words ‘We have certainly given’ him two eyes

and a tongue and two lips

and guided him to the two paths? did We not point out to him the path of good and that of evil?

Yet why does he not assault the obstacle? why does he not surmount it?

And what will show you what will make known to you what the obstacle is? that he is to surmount — intended to emphasise its enormity this statement is a parenthetical one. He explains the way to surmount it by saying

the freeing of a slave from bondage

or to give food on a day of hunger

to an orphan near of kin maqraba means qarāba

or a needy person in misery matraba literally means ‘clinging to the dust turāb’ because of his poverty; a variant reading has two verbal nouns in place of the two verbs fakka ‘he freed’ and at‘ama ‘he fed’ the first being in a genitive construction fakku raqabatin ‘the freeing of a slave’ and the second with nunation it‘āmun ‘to give food’ in which case there is an implied iqtihāmu before al-‘aqaba of which the said reading becomes the explication;

while being thumma kāna is a supplement to iqtahama ‘he assaulted’; thumma is for the ordering of things to be mentioned in other words what is meant is that at the point of the assault he was one of those who believe and enjoin one another to steadfastness in pursuing obedience and in refraining from disobedience and enjoin one another to compassion marhama means rahma towards creatures.

Those the ones described by the said attributes are the ones of the right side al-maymana means al-yamīn.

But those who disbelieve in Our signs they are the ones of the left side al-mash’ama means al-shimāl.

Over them will be an enclosing Fire read mu’sada or mūsada closed on top of them.