Prijevod značenja časnog Kur'ana - Prijevod na engleski jezik: dr. Velid Blejheš Omeri. (još se radi na ovome)
۞ وَٱكۡتُبۡ لَنَا فِي هَٰذِهِ ٱلدُّنۡيَا حَسَنَةٗ وَفِي ٱلۡأٓخِرَةِ إِنَّا هُدۡنَآ إِلَيۡكَۚ قَالَ عَذَابِيٓ أُصِيبُ بِهِۦ مَنۡ أَشَآءُۖ وَرَحۡمَتِي وَسِعَتۡ كُلَّ شَيۡءٖۚ فَسَأَكۡتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَٰتِنَا يُؤۡمِنُونَ
[1780] The good (ḥasanah) is all that is desirable and sought by humans in this worldly life, on the one hand, and forgiveness and admittance into Paradise in the Hereafter, on the other (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[1781] Hudnā ilayka is to repent and return (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is the verbal form (hudnā from the stem h-w-d) from where the name yahūd (Jews) comes from; i.e. those who return to God in repentance (cf. al-Iṣfahānī, al-Mufradāt, al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, Ibn Fāris, Maqāyīs al-Lughah).
[1782] Among those who deserve punishment (cf. al-Ṭabarī, Ibn Kathīr).
[1783] God’s Mercy is boundless. Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “God has one hundred mercies. He sent down one of them on humans, jinn, animals and venomous creatures. Through it they show mercy to each other, and through it wild beasts show mercy to their young. God has reserved ninety-nine mercies with which He will bestow mercy on His servants on the Day of Judgement” (al-Bukhārī: 6000; Muslim: 2752); Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When Allah created all of the creatures, He wrote in His Book, which is with Him above the Throne: “My Mercy overrules My Wrath” (al-Bukhārī: 7404, Muslim: 2751).
[1784] These are three conditions necessary for rightfully earning God’s Mercy: 1) being Mindful of Him: “When those who Believe in Our Signs come to you say to them: “Peace be upon you – your Lord decreed Mercy upon Himself – whoever of you commits evil out of ignorance then repents afterwards, and mends ˹their ways˺, then Allah is All-Forgiving, Most Merciful” (6: 54); 2) willingly and charitably giving out zakah (the prescribed alms): “…indeed Allah’s Mercy is ever close to the good-doers” (7: 56), and 3) unequivocally Believing in God’s Signs. However, there is a fourth very important condition, singled out for its importance in the next aya, i.e. to Believe in the Messengership of Muhammad (ﷺ) (cf. al-Rāzī).
ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَٰٓئِثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ أُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
[1785] Exegetes are unanimous that this unlettered Messenger Prophet is Muhammad (ﷺ) (cf. al-Khāzin). That he was unlettered (ummī) is evidenced in the Qur’an: “You ˹Muhammad˺ never recited any Scripture before ˹We sent down˺ this one ˹to you˺; you never wrote one down with your hand. If you had done so, those who follow falsehood might have had cause to doubt” (29: 48); “And thus We have revealed to you an inspiration of Our Command. You did not know what the Book or Faith are, but We have made it a light by which We guide whom We will of Our servants. And indeed, ˹Muhammad,˺ you guide to a Straight Path” (42: 52).
That he (ﷺ) was unlettered and raised among an unlettered nation (“He is the One Who raised for the unlettered ˹people˺ a Messenger from among themselves…” (62: 2) was to: 1) ensure that no reasonable doubt arises about the Source of revelation; 2) the revelation remains intact and does not get mixed up with other sources and/or what hearts and minds are programmed with, and; 3) very significantly to connect him (ﷺ) directly to the most elevated and pristine of all sources, the Divine, as opposed to human sources which are very likely be adulterated (cf. al-Shaʿrāwī). Some have speculated that ummī means or is derived from umm al-Qurā (Makkah, the Arab metropolis) from which he (ﷺ) originated, or being one of the ‘unlettered nation’, the Arabs (cf. al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt), and especially ‘gentile’ (particularly some recent sources and English translations of the Qur’an). However, upon thorough study, this could be challenged by the fact that notably the Jews of Madinah as told in Aya 2: 89 (“When a Book came to them from Allah confirming what they already have; ˹while˺ before it they used to invoke ˹Divine˺ assistance over those who Deny, still when what they knew came to them, they Denied it. Allah’s Damnation is on the Deniers”) were expectant of a Messenger of their own and not a gentile one (cf. al-Ṭabarī). The Jews of Madinah were very learned and alive to their Scriptures (as attested to in numerous instances in the Qur’an and Sunnah), so translating ummī as ‘gentile’ is, to say the least, misleading because it speculatively reflects on Scriptures which are either lost or distorted beyond recognition, and is not attested to by Qur’anic evidence. On the other hand, for the Messenger (ﷺ) to be described as ‘the unlettered Prophet’ is to directly quote what is exactly written in the Torah and the Evangel (cf. Ibn ʿĀshūr). Needless to say, such pristine sources are no longer in existence.
‘Messenger’ (rasūl) differs from ‘Prophet’ (nabiyy, lit. one who is told) in that it is a more specific designation; every Messenger is a Prophet but not every Prophet is a Messenger (cf. Riḍā, and for more on the difference between the two see, Ibn Taymiyyah, al-Nubūwwāt, 2/714). Muhammad (ﷺ) was privileged by both Messengership and Prophethood.
[1786] Prophet Muhammad (ﷺ) is described in great detail in both the Torah and the Evangel (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “And ˹mention˺ when Jesus, the son of Mary, said: “Children of Israel, indeed I am the Messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a Messenger to come after me, whose name is Ahmad ˹the praised one˺.” But when he came to them with clear evidences, they said: “This is clearly magic”” (61: 6). ʿAṭā’ Ibn Yasār (رضي الله عنه) said: “I met ʿAbdullāh Ibn ʿAmr Ibn al-ʿĀṣ (رضي الله عنه) and I said to him: “Tell me about the description of the Messenger of Allah (ﷺ) in the Torah”. He said: “Indeed! By Allah he is described in the Torah with some of his descriptions in the Qur’an: “O Prophet, We have sent you as a witness, a bearer of glad tidings and, a warner” (33: 45); as a shelter for the unlettered ones ˹the Arabs˺, and thus ˹said God in the Torah˺: “You are My servant and My Messenger, I called you al-mutawakkil ˹the one who trustfully relies on God˺”; he is ˹further described as˺ not foul mouthed neither is he hard-hearted, nor raucous in market places; he does not offend when offended, but he forgives and forgets; Allah will not take his soul until he sets straight by him the crooked creed, i.e., that they say: “There is no god but Allah”, he opens up with it ˹this declaration˺ blinded eyes, deafened ears and encased hearts”” (al-Bukhārī: 4838).
[1787] “Forbidden for you is carrion, ˹spilled˺ blood, the flesh of swine, what was offered ˹as sacrifice˺ to others besides Allah, the strangled, the battered, the fallen, the rammed, what is mangled by beasts of prey – except those ˹of these˺ that you slaughter ˹before their dying˺ – what is slaughtered at the altars of idols, and that you allot shares ˹of meat˺ by drawing lots; ˹all of˺ that is a serious contravention. Today the Deniers have despaired of ˹undermining˺ your religion, so fear them not but fear Me; today I have perfected your religion for you, finalized My Favour on you and I approve Islam as a religion for you. ˹But˺ Whoever is forced by wasting hunger ˹to eat of what is forbidden˺, not swayed by sin, then Allah is All-Forgiving, Most Merciful” (5: 3); “You who Believe, intoxicants, gambling, altars ˹of idolatry˺ and casting lots ˹for divination˺ are nothing but defilement of the making of Satan, so steer clear from it ˹all˺, so that you might be successful. *Satan wants nothing but to sow enmity and hatred among you through intoxicants and gambling, and repel you from the remembrance of Allah and Prayer, will you not ˹then˺ desist?” (5: 90-91).
[1788] “Allah would not charge a soul with that which it cannot bear; to it belongs what it earned and against it is held what it has committed. ˹We pray to you˺ “Our Lord, do not charge us for what we forgot or erred ˹in doing˺; our Lord, do not lay on us what is burdensome as you did unto those who came before us; our Lord, do not burden us with that which we have no power over; forgive us, absolve us and have mercy on us. You are our Ally; make us prevail over the Denying people”” (2: 286).
[1789] The Qur’an: “People of the Book, here is Our Messenger coming to you to reveal to you much of what you used to hide of the Book and overlooks much—indeed there has come to you a Light from Allah and a clarifying Book; *by it Allah guides those who follow His Pleasure to the path of peace and delivers them from utter darkness into light with His permission; He guides them to a Straight Path” (5: 15-16); “O people, there has come to you a ˹conclusive˺ proof from your Lord, and We have sent down to you a Glaring Light. *As for those who Believe in Allah and hold fast to Him, He will admit them into a Mercy and Grace from Him, and will guide them to a Straight Path” (4: 174-175).
قُلۡ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّي رَسُولُ ٱللَّهِ إِلَيۡكُمۡ جَمِيعًا ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ لَآ إِلَٰهَ إِلَّا هُوَ يُحۡيِۦ وَيُمِيتُۖ فَـَٔامِنُواْ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِيِّ ٱلۡأُمِّيِّ ٱلَّذِي يُؤۡمِنُ بِٱللَّهِ وَكَلِمَٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمۡ تَهۡتَدُونَ
[1790] This is a call to all who lived through the age of Prophet Muhammad (ﷺ), humanity’s last Messenger, the people of the Book included, and those that were to come after, to Believe in him, strongly support him, aid him and follow the Light that came down with him in order to attain success (al-Rāzī, Abū Ḥayyān). The address: “O people!” makes it clear that the extent of his Message is truly global, and to clear up any confusion that might arise from the fact that this declaration comes just after the stating of the fact that his foretelling was specifically mentioned in the Torah and the Evangel (cf. al-Saʿdī): “We have sent you ˹Muhammad˺ as nothing but a deliverer of good tidings and a warner to all of humanity, but most people do not know” (34: 28); “We have sent you as nothing but mercy to all beings” (21: 107). Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Prophet (ﷺ) said: “I was given five ˹privileges˺ none of the Prophets was given….a Prophet would only be sent to his own people in particular and I am sent to all people without exception…” (al-Bukhārī: 438; Muslim: 521).
[1791] This global Message comes from None but the Absolute Sovereign of the dominions of the Heavens and Earth, the solely True Lord, Who holds Power over lives and livelihoods (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr): “…to Allah belongs the dominion of the Heavens and Earth and all there is between them, He creates whatever He wills—Allah is indeed Able over everything” (5: 17); “Do they not see that Allah, Who created the Heavens and Earth and did not tire in doing so, has the Power to bring the dead back to life? Yes indeed! He has Power over everything” (46: 33).
[1792] Prophet Muhammad (ﷺ) is being defined by this honorific epithet which is attested to in God’s Divine Writs. That it is brought up here again implicates authority and encourages the people of the Book at his time to Believe in him, since he is clearly described in their Books (cf. Ibn ʿĀshūr). Had they Believed, the ‘unlettered’ Arabs would have felt tempted to follow suit, given the high regard in which they held the People of the Book.
[1793] Prophet Muhammad (ﷺ) is set here as an example for all; to Believe in Allah and His Words, i.e. the Books He sent to His Messengers (cf. al-Ṭabarī, al-Baghawī, Ibn ʿAṭiyyah, al-Qurṭubī). So, consequently, people are to follow his example and Believe in the Light, the Qur’an, God’s Word, which he recites to them in order to be truly guided: “Say ˹Muhammad˺: “If you ˹really˺ love Allah then follow me and Allah shall love you and forgive your sins—Allah is Most Forgiving, Most Merciful”. *Say: “Obey Allah and the Messenger, but if they take to their heels, then Allah likes not the Deniers” (3: 31-32).
وَمِن قَوۡمِ مُوسَىٰٓ أُمَّةٞ يَهۡدُونَ بِٱلۡحَقِّ وَبِهِۦ يَعۡدِلُونَ
[1794] Here, the story of the Israelites is resumed after the last parenthetical reflection, which highlighted the relevance of the story, and good doers are an exception from the earlier Aya 148 which talks of the “people of Mūsā” taking up the calf as idol, so that they are not to be bundled up together under one heading (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). That mention of this fact is delayed until here, after the call to all people to Believe in Prophet Muhammad (ﷺ), is, in a way, to point out that some who are deservedly called the ‘people of Mūsā’, being rightly inclined, (cf. Ibn ʿĀshūr) will come to embrace Islam (cf. Abū Ḥayyān), which they surely did as mentioned in the later revealed Madinan Sura Āl ʿImrān: “They are not ˹all˺ alike, there are among the People of the Book a legion, upright, reciting the Signs of Allah throughout the night and they prostrate ˹in Prayer˺. *They Believe in Allah and the Last Day, enjoin virtue and advise against what is unacceptable and rush forth to do good—those are among the Righteous. *Whatever good they do they will not be denied it—Allah knows best the Mindful” (3: 113-115); “Indeed there are among the People of the Book those who Believe in Allah, what has been sent down to you ˹Muhammad˺ and what had been sent down to them, humbling themselves before Allah and do not trade off the Signs of Allah for a pittance; for those is their reward with their Lord—Allah is swift in reckoning” (3: 199).
