Prijevod značenja časnog Kur'ana - Prijevod na engleski jezik: dr. Velid Blejheš Omeri. (još se radi na ovome)
يَقۡدُمُ قَوۡمَهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ فَأَوۡرَدَهُمُ ٱلنَّارَۖ وَبِئۡسَ ٱلۡوِرۡدُ ٱلۡمَوۡرُودُ
وَأُتۡبِعُواْ فِي هَٰذِهِۦ لَعۡنَةٗ وَيَوۡمَ ٱلۡقِيَٰمَةِۚ بِئۡسَ ٱلرِّفۡدُ ٱلۡمَرۡفُودُ
[2614] After their drowning (cf. al-Qurṭubī, al-Saʿdī).
ذَٰلِكَ مِنۡ أَنۢبَآءِ ٱلۡقُرَىٰ نَقُصُّهُۥ عَلَيۡكَۖ مِنۡهَا قَآئِمٞ وَحَصِيدٞ
[2615] What remains of the sura concludes it and points out the moral focus of the stories of the Noble Prophets told in it; God Almighty’s Noble Messengers (عليهم السلام) were sent to their peoples to guide them and, thus, they were to be obeyed. Those who obeyed were spared ghastly punishment in this life and will be treated honorably in the Hereafter, while those who rebelled were seized by destructive punishment in this life and will have humiliating treatment in the Hereafter. People need to be heedful of the Message and treat it with the due seriousness that it deserves.
[2616] Some of the towns talked of here had remains still standing at the time of the Prophet (ﷺ), and may very well still be extant today, that is they are ‘still standing’ (qā’im). On the other hand, other towns were totally obliterated, or to use the Qur’anic imagery, ‘mowed down’ (ḥasīd).
وَمَا ظَلَمۡنَٰهُمۡ وَلَٰكِن ظَلَمُوٓاْ أَنفُسَهُمۡۖ فَمَآ أَغۡنَتۡ عَنۡهُمۡ ءَالِهَتُهُمُ ٱلَّتِي يَدۡعُونَ مِن دُونِ ٱللَّهِ مِن شَيۡءٖ لَّمَّا جَآءَ أَمۡرُ رَبِّكَۖ وَمَا زَادُوهُمۡ غَيۡرَ تَتۡبِيبٖ
وَكَذَٰلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِيَ ظَٰلِمَةٌۚ إِنَّ أَخۡذَهُۥٓ أَلِيمٞ شَدِيدٌ
[2617] Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “My Lord, gives respite to the wrongdoer, until when He seizes him, He would never let go of him!” Then he (ﷺ) read: “Such is the seizing of your Lord when He seizes the towns while they are doing wrong; surely His seizing is painful, severe!”” (al-Bukhārī: 4686; Muslim: 2583).
إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّمَنۡ خَافَ عَذَابَ ٱلۡأٓخِرَةِۚ ذَٰلِكَ يَوۡمٞ مَّجۡمُوعٞ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوۡمٞ مَّشۡهُودٞ
[2618] The Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr).
[2619] All of God’s creation will come to witness that Day (cf. al-Ṭabarī, Ibn Kathīr): “There is not a single moving creature on Earth or a bird flying with its two wings except them being nations like you – We left nothing unaccounted for in the Book – and then to their Lord they shall be gathered” (6: 38).
وَمَا نُؤَخِّرُهُۥٓ إِلَّا لِأَجَلٖ مَّعۡدُودٖ
[2620] The Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr): “Say: “Verily, those of old and these latter ones * shall certainly be gathered on an appointed time of a known Day!”” (56: 49-50).
يَوۡمَ يَأۡتِ لَا تَكَلَّمُ نَفۡسٌ إِلَّا بِإِذۡنِهِۦۚ فَمِنۡهُمۡ شَقِيّٞ وَسَعِيدٞ
[2621] This is to indicate the seriousness of that grave Day and to show false the idolaters’ belief that their idols will intercede with God Almighty on their behalf on that Day (cf. Ibn ʿĀshūr): “On the Day the Spirit and the angels stand in rows, none speaking, save one whom the Most Gracious permits and who speaks aright” (78: 38). Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) in the long Hadith of Intercession (al-Shafāʿah) said: “None will speak on that Day except for the Messengers; their prayer on that Day is: “O Allah, spare! Spare!” (al-Bukhārī: 7437; Muslim: 182).
[2622] The ‘wretched’ are the Deniers, while the ‘cheerful’ are the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
فَأَمَّا ٱلَّذِينَ شَقُواْ فَفِي ٱلنَّارِ لَهُمۡ فِيهَا زَفِيرٞ وَشَهِيقٌ
[2623] This painful image, which actively engages both the sense of hearing and imagination, warns against such dismal a fate (cf. Ibn ʿĀshūr).
خَٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۚ إِنَّ رَبَّكَ فَعَّالٞ لِّمَا يُرِيدُ
[2624] Exegetes have postulated about what exactly is meant by al-samāwātu wa al-arḍu (Heavens and Earth/land and skies) here, given that the Qur’an clearly states that both the present Heavens and Earth will be replaced by others on the Day of Judgement: “On that Day the Earth shall be changed into other than the Earth, and the Heavens ˹too˺, and they will appear before Allah, the One, the All-Conquering” (14: 48). Ibn Kathīr, Ibn al-Anbārī, and Ibn ʿĀshūr said that this could mean one of two things. First, that this is a Qur’anic expression which follows a rhetorical trope and that the Arabians of the time of revelation were used to saying such an expression in a hyperbolic manner. Secondly, that the al-samāwātu wa al-arḍu meant here are the land and skies of the Hereafter.
[2625] Illā mā shā’a could be translated as except ‘whatever’ or ‘whomever’ because the Arabic relative pronoun mā is usually used to refer to non-intelligent objects whereas man is used for humans. Given that it is used elsewhere in the Qur’an to refer to humans (cf. 4: 3) a substantial number of exegetes took mā here to refer to ʿuṣātu al-muwaḥḥidīn, the sinners among those who testify ‘the declaration of monotheism’ (Lā ilaha illā Allāh (there is no god but Allah)) (cf. al-Ṭabarī, al-Samʿānī, Ibn Kathīr, al-Tafsīr al-Muyassar). Whereas, those who took it to refer to non-intelligent objects interpret this exception to mean the period that takes place prior to their actual accession into Hellfire, i.e. they abide in Hellfire at all times with the exception of the time that elapsed before they were admitted into it (cf. al-Saʿdī), or that it is used by way of pressing the point of the eternity of their stay in Hell, and that is so not because of itself per se but rather because of the Will of God Almighty and that nothing is ‘eternal’ unless God Almighty Wills it so (cf. al-Qurṭubī, al-Alūsī, al-Qāsimī).
Anas Ibn Mālik (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has the weight of a single grain of barley of goodness in his heart will get out of Hellfire. Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has the weight of a single grain of wheat of goodness in his heart will also get out of Hellfire. Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has a mote’s weight of goodness in his heart will also get out of Hellfire” (al-Bukhārī: 44; Muslim: 139). Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “The Companions of Paradise will enter it; He (God Almighty) will admit into it whomever He wishes by His Mercy. And the Companions of Hellfire will enter into it. Then He (سبحانه وتعالى) says ˹to the angels˺: “Go looking and whomever you find in it ˹Hellfire˺ who has the weight of a mustard seed of Faith in his heart; get him out!” They will then be brought out ˹looking like˺ bitumen, charred and thrown into the River of Life and they grow like a seed grows by the side of a stream; do you not see that it grows yellowish and twisted!” (al-Bukhārī: 22; Muslim: 184).
۞ وَأَمَّا ٱلَّذِينَ سُعِدُواْ فَفِي ٱلۡجَنَّةِ خَٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۖ عَطَآءً غَيۡرَ مَجۡذُوذٖ
[2626] This is the same as in the previous aya. However, exegetes took the exception here to refer to the sinners among those who testify the declaration of monotheism (Lā ilaha illā Allāh (there is no god but Allah)), because of the time they have to spend in Hellfire (cf. al-Ṭabarī, al-Samʿānī, Ibn ʿĀshūr). Yet in the considered opinion of Ibn Kathīr, their eternal stay is not an obligation in and of itself but is due to God Almighty’s boundless Grace. This is why, Ibn Kathīr opines, the Companions of Paradise are inspired with Glorification (al-tasbīḥ) and Praise (al-taḥmīd) as much as they are inspired to breathe. Yet this Divine Grace, as in the next aya, is everlasting and will never come to an end (cf. Ibn Kathīr, Ibn al-Qayyim, Ḥādī al-Arwāḥ, p. 345).
