وَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا · أَلَآ إِنَّ لِلَّهِ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ … إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ · هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا
"Do not let their words grieve you. All might belongs to God; He is the Hearing, the Knowing. · Know that whoever is in the heavens and on the earth belongs to God. Those who call on others besides God are not really following partners; they follow only conjecture, and they only guess. · It is He who made the night for you to rest in, and the day to give light. In this there are signs for a people who hear."
وَلَا يَحْزُنكَ قَوْلُهُمْ — and this is from the same root as lā hum yaḥzanūn in the sixty-second verse (ح-ز-ن).
| Verse | Who | Form |
|---|---|---|
| 62 | Awliyāʾu'llāh | Wa lā hum yaḥzanūn — a statement |
| 65 | The Prophet | Wa lā yaḥzunka qawluhum — a command |
The same root, three verses apart: in the one a ruling, in the other a consolation. I record this as an observation about the wording.
And the construct had a place in the table of responsibility at al-Qaṣaṣ 28/56 (Luqmān 31/23 fa-lā yaḥzunka kufruh, Fāṭir 35/8 fa-lā tadhhab nafsuka ʿalayhim ḥasarāt). I rely on that treatment.
إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا — and the ground of the consolation must be recorded: what is aimed at is not the words but the claim of power behind the words.
I record this as my own reading, and its ground is the context of the sentence: the source of the grief is not the content of the words but the standing of the one who speaks them. The verse removes that standing.
يَخْرُصُونَ — the root خ-ر-ص was analysed at al-Dhāriyāt 51/10 (qutila'l-kharrāṣūn) and this verse was named there too. I rely on that treatment. The concrete sense of the root: to estimate the dates on a palm by eye. That is, khars is a guess made without measuring.
And ẓann and khars occur in the same sentence. I record this as an observation about the word order: by laying the two words one on the other the verse weakens the claim to knowledge twice over — what they follow is conjecture, what they do is guesswork.
And it is the fourth occurrence of the word ẓann in the sūra (22, 36, 60, 66). I will give the table in the closing section.
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا (67) — the verse is word for word the same as Ghāfir (al-Muʾmin) 40/61 and was treated there. I rely on that treatment.
مُبْصِرًا — an active participle: "that which makes seeing possible". The lexicographers record this as a figure: it is not the day that sees, but those who see in the day.
And its place within the sūra must be recorded: in the fifth verse the sun and the moon were named as a measure of time; here night and day are named as benefit — rest and sight. The same fact from two different sides.