Mənaların tərcüməsi Surə əl-Əraf - İngilis dilinə tərcümə - Dr. Valid Bleyheş əl-Amri - üzərində iş davam edir. - Səhifənin rəqəmi 171 - Qurani Kərim ensiklopediyası

160 : 7

وَقَطَّعۡنَٰهُمُ ٱثۡنَتَيۡ عَشۡرَةَ أَسۡبَاطًا أُمَمٗاۚ وَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسۡتَسۡقَىٰهُ قَوۡمُهُۥٓ أَنِ ٱضۡرِب بِّعَصَاكَ ٱلۡحَجَرَۖ فَٱنۢبَجَسَتۡ مِنۡهُ ٱثۡنَتَا عَشۡرَةَ عَيۡنٗاۖ قَدۡ عَلِمَ كُلُّ أُنَاسٖ مَّشۡرَبَهُمۡۚ وَظَلَّلۡنَا عَلَيۡهِمُ ٱلۡغَمَٰمَ وَأَنزَلۡنَا عَلَيۡهِمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰۖ كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ

(160) And We cleaved them up into twelve tribal nations^[1795]. We inspired Mūsā, when his people appealed to him for water, to: “Strike the rock with your staff!” Twelve springs spurted out from it; every people knew their own fountain. We ˹further˺ made the clouds shade them, sent down to them the manna and quails; “Eat from the good things that We provided for you”^[1796]—they did not commit injustice against Us, but they did themselves the injustice^[1797].

[1795] This fact is stated by way of detailing God’s many favours on them. Dividing them into tribal nations implicated that they were to thrive and their numbers to multiply (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). It was also by way of smoothly running their affairs and building them up into an organized community, the first manifestation of which was that each tribe was allocated a spring, it own resource (cf. Ibn ʿĀshur). However, qaṭṭaʿa (lit. to cut into several pieces) could be taken as a seed sown for severance of ties (the Diaspora) as is indicated in Aya 168 below.
[1796] This is a telling of the many favours that God showered them with during their exodus: they were provided with water, food and shade in the arid, scathingly sunny desert in which they wandered (cf. al-Ṭabarī, al-Baghawī, al-Saʿdī).
[1797] They simply treated God’s immeasurable favours with rebellion and ingratitude; thus they did themselves an injustice and deserved His punishment (cf. al-Ṭabarī, al-Rāzī, al-Saʿdī).

161 : 7

وَإِذۡ قِيلَ لَهُمُ ٱسۡكُنُواْ هَٰذِهِ ٱلۡقَرۡيَةَ وَكُلُواْ مِنۡهَا حَيۡثُ شِئۡتُمۡ وَقُولُواْ حِطَّةٞ وَٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا نَّغۡفِرۡ لَكُمۡ خَطِيٓـَٰٔتِكُمۡۚ سَنَزِيدُ ٱلۡمُحۡسِنِينَ

(161) ^[1798]˹Remember˺ When was said to them: “Dwell this town and eat therein whatever you like^[1799] and say: “ḥiṭṭah!”^[1800]; and enter through the gate prostrating ˹in thankfulness˺, and We shall forgive you your sins and We shall increase ˹the reward of˺ those who do good”^[1801].

[1798] What is to come is another gravely rebellious deed for which they deserved the severe punishment that they were to undergo. A series of such instances of insubordination and disregard of God’s commands are detailed in the upcoming passages.
[1799] This Divine command is God’s greatest favour yet, to grant them a home after they have had none for centuries; a very prosperous and desirable one at that. This home was Jerusalem according to most exegetes (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shawkānī, al-Saʿdī). A more detailed account of what happened at the gates of Jerusalem is told elsewhere: “My people, enter the sacred land that Allah decreed for you and do not turn back on your heels for then you will be the losers.” *They said: “Moses, there are mighty people in it. We will not enter it until they come out of it and only then shall we enter. *Two ˹Allah-˺ fearing men – whom Allah favoured – said: “Enter you the gate upon them! Shall you ˹only˺ enter it, you will surely have the upper hand. Put your trust in Allah if only you are ˹truly˺ Believers”. *They said: “Moses, we shall not enter it as long as they are in it. Go then you and your Lord and fight, we are staying put here”” (5: 21-24).
[1800] That is ‘forgiveness’; they were asked to seek forgiveness. The word is derived from ḥaṭṭa, i.e. to put down a burden (Ibn Qutaybah, Gharīb al-Qur’ān, p. 50; Ibn Fāris, Maqāyīs al-Lughah, 2: 13), but they subtly twisted their tongues to mean ‘barley’, ḥinṭah (al-Bukhārī: 4641, cf. particularly al-ʿAsqalānī’s comment).
[1801] God wanted to show them great mercy and treat them magnanimously for carrying out these very simple commands; to enter the gate asking for forgiveness, yet even this they did not care to do.

162 : 7

فَبَدَّلَ ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ قَوۡلًا غَيۡرَ ٱلَّذِي قِيلَ لَهُمۡ فَأَرۡسَلۡنَا عَلَيۡهِمۡ رِجۡزٗا مِّنَ ٱلسَّمَآءِ بِمَا كَانُواْ يَظۡلِمُونَ

(162) The wrongdoers among them substituted what was said to them for something else, and We sent down on them a plague^[1802] from the sky for their injustice.

[1802] Rijz, i.e. torment and tumult. (Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt)

163 : 7

وَسۡـَٔلۡهُمۡ عَنِ ٱلۡقَرۡيَةِ ٱلَّتِي كَانَتۡ حَاضِرَةَ ٱلۡبَحۡرِ إِذۡ يَعۡدُونَ فِي ٱلسَّبۡتِ إِذۡ تَأۡتِيهِمۡ حِيتَانُهُمۡ يَوۡمَ سَبۡتِهِمۡ شُرَّعٗا وَيَوۡمَ لَا يَسۡبِتُونَ لَا تَأۡتِيهِمۡۚ كَذَٰلِكَ نَبۡلُوهُم بِمَا كَانُواْ يَفۡسُقُونَ

(163) And ask them ˹Muhammad˺^[1803] about the seaside town; they ˹its people˺ used to transgress on the Sabbath. Their ˹large˺ fish used to come to them forthrightly on their Sabbath, but when they were not observing the Sabbath, they ˹the fish˺ would not come to them. Thus we tested them for their contravening.

[1803] This is yet another act of contravention some of them committed. That Prophet Muhammad (ﷺ) was directly told to ask his contemporary Jewish community about this jealously guarded embarrassing secret of theirs, was to further prove to them the Divine source of his Message (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr, Ibn ʿĀshūr). This is the most detailed account of this story that was only hinted at elsewhere (cf. 2: 65-66 and 4: 154).