Prijevod značenja časnog Kur'ana - Prijevod na engleski jezik: dr. Velid Blejheš Omeri. (još se radi na ovome)
فَإِذَا جَآءَتۡهُمُ ٱلۡحَسَنَةُ قَالُواْ لَنَا هَٰذِهِۦۖ وَإِن تُصِبۡهُمۡ سَيِّئَةٞ يَطَّيَّرُواْ بِمُوسَىٰ وَمَن مَّعَهُۥٓۗ أَلَآ إِنَّمَا طَٰٓئِرُهُمۡ عِندَ ٱللَّهِ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
[1733] A prosperous time, when they find abundant rain and crops (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1734] Out of egotism and smugness, they felt they deserved all things that are good (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Hard times did not really have much of a humbling effect on them. Whenever they were plighted with hardship, they would easily blame it on others; in this case Moses and those around him. Such is always the habit of the rebellious: ““…when good ˹fortune˺ comes their way, they say: “This is from Allah”, but when a misfortune befalls them, they say: “This is from you ˹Muhammad˺!” Say ˹Muhammad˺: “All ˹good and bad fortune˺ is from Allah”. What is wrong with these people, they can hardly grasp what is said ˹to them!˺” (4: 78).
[1735] “Corruption has spread on land and sea as a result of what people’s hands have done, so that Allah may cause them to taste ˹the consequences of˺ some of their deeds and perhaps they might return ˹repentant˺” (30: 41).
وَقَالُواْ مَهۡمَا تَأۡتِنَا بِهِۦ مِنۡ ءَايَةٖ لِّتَسۡحَرَنَا بِهَا فَمَا نَحۡنُ لَكَ بِمُؤۡمِنِينَ
فَأَرۡسَلۡنَا عَلَيۡهِمُ ٱلطُّوفَانَ وَٱلۡجَرَادَ وَٱلۡقُمَّلَ وَٱلضَّفَادِعَ وَٱلدَّمَ ءَايَٰتٖ مُّفَصَّلَٰتٖ فَٱسۡتَكۡبَرُواْ وَكَانُواْ قَوۡمٗا مُّجۡرِمِينَ
[1736] For their adamant Denial and unshakably rebellious stance, God plighted them with a number of successive catastrophes: 1) the flood (al-ṭūfān) which deluged their houses and submerged their plantations; 2) locusts (al-jarād) that swarmed and devastated their plantations and crops; 3) bugs (al-qummal; the exact nature of which is not agreed upon by exegetes) which caused them great distress and harm; 4) frogs (al-ḍafādiʿ) which swarmed upon them in their multitudes making their lives unbearable, and; blood (al-dam) which took the place of the water they drank and used (cf. al-Baghawī, al-Saʿdī, Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr). These were unmistakably Messages bearing ‘Signs’ from God. This is why they somehow relented, as will be detailed next.
وَلَمَّا وَقَعَ عَلَيۡهِمُ ٱلرِّجۡزُ قَالُواْ يَٰمُوسَى ٱدۡعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَۖ لَئِن كَشَفۡتَ عَنَّا ٱلرِّجۡزَ لَنُؤۡمِنَنَّ لَكَ وَلَنُرۡسِلَنَّ مَعَكَ بَنِيٓ إِسۡرَٰٓءِيلَ
[1737] Exegetes are of different opinions as to what this plight (rijz) actually was. However, al-Wāḥidī, Ibn ʿĀshūr, al-Shinqīṭī deem it as the flood, locusts, bugs, frogs and blood which were just mentioned, citing in the process the following aya: “We showed them no Sign which was not greater than the one before it. We inflicted punishment on them so that they might return ˹to the Right Path˺” (43: 48). They only turned to Moses, when the affliction bit them hard (cf. Abū Ḥayyān), and hardly in a sincerely humble manner at that (cf. al-Saʿdī, Ibn ʿĀshūr): “They said: “Magician, call on your Lord for us, by virtue of what He entrusted you with: we shall certainly accept guidance. *But when We removed the punishment from them, they swiftly reneged!” (43: 49-50). This just shows the kind of people, Moses had to put up with; indeed a lesson for all those who suffer all sorts of hardship in pursuing their calling.
فَلَمَّا كَشَفۡنَا عَنۡهُمُ ٱلرِّجۡزَ إِلَىٰٓ أَجَلٍ هُم بَٰلِغُوهُ إِذَا هُمۡ يَنكُثُونَ
[1738] The specific time God set for their destruction (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī, Ibn ʿĀshūr).
فَٱنتَقَمۡنَا مِنۡهُمۡ فَأَغۡرَقۡنَٰهُمۡ فِي ٱلۡيَمِّ بِأَنَّهُمۡ كَذَّبُواْ بِـَٔايَٰتِنَا وَكَانُواْ عَنۡهَا غَٰفِلِينَ
[1739] This is the fulfilment of the first part of Moses’s ‘wish’ as related in Aya 129: “Hopefully your Lord will destroy your enemy…”. The detailed story of how they were drowned is told in 26: 52-67.
[1740] They averted considering what came to them as real Signs and paid no heed to them (cf. Aya 132 above).
وَأَوۡرَثۡنَا ٱلۡقَوۡمَ ٱلَّذِينَ كَانُواْ يُسۡتَضۡعَفُونَ مَشَٰرِقَ ٱلۡأَرۡضِ وَمَغَٰرِبَهَا ٱلَّتِي بَٰرَكۡنَا فِيهَاۖ وَتَمَّتۡ كَلِمَتُ رَبِّكَ ٱلۡحُسۡنَىٰ عَلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ بِمَا صَبَرُواْۖ وَدَمَّرۡنَا مَا كَانَ يَصۡنَعُ فِرۡعَوۡنُ وَقَوۡمُهُۥ وَمَا كَانُواْ يَعۡرِشُونَ
[1741] This is the fulfilment of the second part of Moses’ ‘wish’ as related in Aya 129: “…and make you succeed ˹them˺ in the land…”.
[1742] The extent of God’s Bounty on them is shown in the words chosen: the East(s), West(s), literally the Eastern and Western parts (cf. al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Saʿdī), connote vastness and openness (cf. Ibn ʿĀshūr) as contrasted with the really narrow, constricted life they were made to endure. Moreover, they were made to ‘inherit’ not any land but one of bountiful blessings. Most exegetes are of the opinion that this land is arḍ al-shām (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah, Ibn Kathīr), which roughly translates as the Levant, however this region is variably demarcated and named throughout history. It is a land of perpetual bliss and abundance of rain and crops (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1743] God’s glad promise to the Children of Israel; many exegetes (cf. al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr) are of the opinion that this ‘Word’ is this aya: “We wanted to favour those who were downtrodden in the land, and make them leaders and make them inheritors ˹of the land˺” (28: 5).
[1744] Respectively, their masonry and farms (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr). They took great care and pride in these, but God not only destroyed them, He even obliterated their vestiges for so stubbornly rebelling against His Signs and overly transgressing against other human beings.
