Prijevod značenja časnog Kur'ana - Prijevod na engleski jezik: dr. Velid Blejheš Omeri. (još se radi na ovome)
وَنَادَىٰٓ أَصۡحَٰبُ ٱلۡجَنَّةِ أَصۡحَٰبَ ٱلنَّارِ أَن قَدۡ وَجَدۡنَا مَا وَعَدَنَا رَبُّنَا حَقّٗا فَهَلۡ وَجَدتُّم مَّا وَعَدَ رَبُّكُمۡ حَقّٗاۖ قَالُواْ نَعَمۡۚ فَأَذَّنَ مُؤَذِّنُۢ بَيۡنَهُمۡ أَن لَّعۡنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
[1627] What follows is a graphic description, a vivid recreation of what will take place after the Companions of both Paradise and Hellfire have been settled in their abodes and have had a taste of what both parties have been promised through the Messengers of God. This is the culminating scene of the battle between good and evil; the central theme of this sura.
Notice that the past tense is employed throughout the passage, and indeed this is the case of almost all the happenings of the Day of Judgement and beyond in the different passages where it is mentioned in the Qur’an, even though the events being talked about are future events. This carries a number of interrelated rhetorical purposes: to ascertain its taking place as if it had already done so since it is the Truth coming from the All-Wise, All-Knowing (سبحانه وتعالى), to heighten the effect on the receiver whose brain is programmed to taking past events as a foregone conclusion. Since the narrator is no one less than the Majestic Creator of the universe, the Founder of life and death (سبحانه وتعالى), what we are told will happen in the future is surely a foregone conclusion (cf. Ibn al-Athīr, al-Mathal al-Sā’ir fī Adab al-Kātib wa al-Shāʿir, al-Shinqīṭī, Aḍwā’ al-Bayān).
[1628] After enduring a barrage of ridicule and slandering from the Deniers, it is now the turn of the Believers to ridicule those who hurt them so much seeing that they justly got what they deserved: “The worldly life is prettified for the Deniers; they ridicule those who Believe; ˹but˺ the Mindful are indeed above them on the Day of Judgement—Allah showers with favours whom He wills without account” (2: 212).
[1629] The announcement is said in a loud, clearly audible, authoritative voice: al-Qurṭubī is of the opinion that it is the angels’ (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This announcement is meant to make the Companions of Hellfire despair of all hope of deliverance (cf. Ibn ʿĀshūr).
ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبۡغُونَهَا عِوَجٗا وَهُم بِٱلۡأٓخِرَةِ كَٰفِرُونَ
[1630] They always cast the religion of God in bad light, showing it as defective and imperfect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “And when Our Signs are recited to them as clear proofs, they say: “This is naught but a man who desires to turn you from that which your fathers used to worship”. And they say: “This is naught but a fabricated perversion”. And those who Denied say to the Truth when it comes to them: “This is naught but manifest sorcery”” (34: 43). They used to ‘turn away’ (yaṣuddūna) from the Truth themselves and divert other people from it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
وَبَيۡنَهُمَا حِجَابٞۚ وَعَلَى ٱلۡأَعۡرَافِ رِجَالٞ يَعۡرِفُونَ كُلَّۢا بِسِيمَىٰهُمۡۚ وَنَادَوۡاْ أَصۡحَٰبَ ٱلۡجَنَّةِ أَن سَلَٰمٌ عَلَيۡكُمۡۚ لَمۡ يَدۡخُلُوهَا وَهُمۡ يَطۡمَعُونَ
[1631] Between the dwellers of both abodes (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “So a fence will be set up between them, whose gate separates Mercy on the inner side, from Punishment on the outer side” (57: 13).
[1632] There are a number of opinions as to who these people really are. It is mostly agreed however that these are people whose good deeds and bad deeds came in equal measure after their weighing on the Scale of deeds on the Day of Judgement (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr). That they are said to be ‘men’ (rijāl) does not necessarily exclude women; a woman in authentic Arabic is also called ‘rajulah’ (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr, Ibn ʿĀshūr).
[1633] The beauty and illuminated faces of the dwellers of Paradise and the grotesque faces of the dwellers of Hell which are clouded with darkness (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr). Being on such a high and raised place, they are afforded the vantage point of seeing the stark difference between those terminally suffering in Hell in contrast to those who dwell in Paradise enjoying all sorts of bliss (cf. Ibn al-Jawzī, Zād al-Masīr, 2/124): “On the Day when some faces are illumined and others are darkened; as for those whose faces become dark: “Did you Deny after you have become Believers? Taste then the Punishment of your Denial”. *As for those whose faces become illumined, they will be ˹admitted˺ in Allah’s Mercy, forever they reside therein” (3: 106-107): “Faces on that Day shall be beaming; *laughing, rejoicing. *And faces that Day shall be covered with dust, *and overcast with gloom” (80: 38-41): “Those who had done good, will have the best reward and even more. Neither dust nor humiliating disgrace shall cover their faces. They are the Companions of Paradise; forever they abide therein. *And those who have earned evil deeds, the recompense of an evil deed will be the like thereof, humiliating disgrace will cover them. They will not have any defender from Allah. ˹It will be˺ As if their faces are covered with dark patches of night. They are the Companions of Hellfire; forever they abide therein.” (10: 26-27).
[1634] The people on the heights have not yet entered Paradise, but they are desperately hopeful that they will be admitted into it with God’s Mercy (cf. al-Ṭabarī, al-Ḥalabī, al-Durr al-Maṣūn, al-Shinqīṭī, al-ʿAdhb al-Namīr). They are to be entered into Paradise but they are being stood on these heights as a light punishment, a purification of their misdeeds (cf. Ibn ʿĀshūr; this is his inference from the views of earlier exegetes).
۞ وَإِذَا صُرِفَتۡ أَبۡصَٰرُهُمۡ تِلۡقَآءَ أَصۡحَٰبِ ٱلنَّارِ قَالُواْ رَبَّنَا لَا تَجۡعَلۡنَا مَعَ ٱلۡقَوۡمِ ٱلظَّٰلِمِينَ
وَنَادَىٰٓ أَصۡحَٰبُ ٱلۡأَعۡرَافِ رِجَالٗا يَعۡرِفُونَهُم بِسِيمَىٰهُمۡ قَالُواْ مَآ أَغۡنَىٰ عَنكُمۡ جَمۡعُكُمۡ وَمَا كُنتُمۡ تَسۡتَكۡبِرُونَ
[1635] Unlike the earlier ‘signs’ which brand the whole population of Hellfire, these are special ‘signs’ which mark out the heads of the criminals who dwell in Hell (cf. Ibn ʿĀshūr).
[1636] The sons, men and resources they amassed around themselves to fend off evil from themselves (cf. al-Ṭabarī, al-Rāzī, Ibn Kathīr, Abū al-Suʿūd). Their cry on that Day is: “My wealth has availed me nothing, *Vanished has my power from me!” (69: 28-29)
أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمۡتُمۡ لَا يَنَالُهُمُ ٱللَّهُ بِرَحۡمَةٍۚ ٱدۡخُلُواْ ٱلۡجَنَّةَ لَا خَوۡفٌ عَلَيۡكُمۡ وَلَآ أَنتُمۡ تَحۡزَنُونَ
[1637] In the worldly life they were so blinded by arrogance that seeing, merely by worldly measures, how lowly some of the Believers were, they assumed them not worthy of God’s Mercy; thus applying their own seriously convoluted standards to those of God (cf. al-Wāḥidī, al-Rāzī, al-Shawkānī, al-Saʿdī). This is by way of catching the attention of the haughty Arab masters who regarded the Believers at that time, among whom where slaves and those of low social standing, with disdainful contempt (cf. 6: 52-53, Ibn ʿĀshūr).
[1638] The addressees here are the people of the heights (cf. al-Ṭabarī, al-Wāḥidī, al-Rāzī, Ibn ʿAṭiyyah, al-Saʿdī).
وَنَادَىٰٓ أَصۡحَٰبُ ٱلنَّارِ أَصۡحَٰبَ ٱلۡجَنَّةِ أَنۡ أَفِيضُواْ عَلَيۡنَا مِنَ ٱلۡمَآءِ أَوۡ مِمَّا رَزَقَكُمُ ٱللَّهُۚ قَالُوٓاْ إِنَّ ٱللَّهَ حَرَّمَهُمَا عَلَى ٱلۡكَٰفِرِينَ
[1639] They would beg them for water and food (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ٱلَّذِينَ ٱتَّخَذُواْ دِينَهُمۡ لَهۡوٗا وَلَعِبٗا وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَاۚ فَٱلۡيَوۡمَ نَنسَىٰهُمۡ كَمَا نَسُواْ لِقَآءَ يَوۡمِهِمۡ هَٰذَا وَمَا كَانُواْ بِـَٔايَٰتِنَا يَجۡحَدُونَ
[1640] “When you call for Prayer they playfully take it ˹as an object of˺ mockery and scorn. That because they are people who do not reason” (5: 58).
[1641] This aya strongly brings to mind Aya 6: 70: “Leave behind ˹Muhammad˺ those who took their religion lightly and playfully and were deceived by the worldly life, and remind with it ˹the Qur’an˺, lest that a soul becomes bondaged by what it earned; there is no ally or intercessor for it besides Allah and if it were to ransom itself with anything it will not be accepted from it. Those are the ones who are bondaged for their earning, for them are a boiling drink and a painful Punishment for all their Denying”.
[1642] Abū Hurayrah narrated that the Messenger (ﷺ) said: “Allah meets the servant and says: “You so-and so! Have I not been generous towards you, made you into a master, got you married, availed you with horses and camels, and let you reign supreme?” He says: “Yes indeed!” He (سبحانه وتعالى) then says: “Were you of a mind that you would not come to meet Me?” He says: “No!” He then says: “Then I forget you just as you had forgotten Me!” Then He meets another one and says: “You so-and so! Have I not been generous towards you, made you into a master, got you married, availed you with horses and camels, and let you reign supreme?” He says: “Yes indeed!” He (سبحانه وتعالى) then says: “Were you of a mind that you would not come to meet Me?” He (سبحانه وتعالى) says: “No!” He then says: “Then I forget you just as you had forgotten Me!” (Muslim: 2968); “So taste ˹the Punishment˺ for forgetting the meeting of this Day of yours. We ˹too˺ have certainly forgotten you; taste the Punishment of eternity for what you used to do!” (32: 14)
