Traducción de los significados del Sagrado Corán - La traducción al inglés- Dr. Walid Blihech Al Umari (en proceso)
۞ أَفَمَن يَعۡلَمُ أَنَّمَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ ٱلۡحَقُّ كَمَنۡ هُوَ أَعۡمَىٰٓۚ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَٰبِ
[2908] In this passage, the Believers, who opened up their eyes and ‘responded to their Lord’, and the Deniers, who remained blind and ‘did not respond’ to Him, are compared, contrasted and set apart so as to enumerate the reasons behind their fates (cf. al-Biqāʿī, Naẓm al-Durar).
ٱلَّذِينَ يُوفُونَ بِعَهۡدِ ٱللَّهِ وَلَا يَنقُضُونَ ٱلۡمِيثَٰقَ
[2909] The following detailed description of the conduct of both the faithful and the faithless is by way of providing observable evidences that sound human nature vouches for whereby the two parties are not equal (cf. Ibn ʿĀshūr).
[2910] Believers are committed to honouring and upholding God’s commands and steering away from what is forbidden. They are also committed to the pledges they have with fellow humans in all their transactions and being dutiful to what they are entrusted with (cf. al-Shawkānī, al-Saʿdī, al-Tafsīr al-Mukhtaṣar).
وَٱلَّذِينَ يَصِلُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيَخۡشَوۡنَ رَبَّهُمۡ وَيَخَافُونَ سُوٓءَ ٱلۡحِسَابِ
[2911] Mā amara Allāhu bihi an yūṣala (lit. what Allah ordained to be joined) is of a general sense, applying to all ties and relationships that one is to be committed to (cf. al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr). It is also said to be specific in the sense that it only pertains to blood relationships (ṣilat al-arḥām) (cf. al-Ṭabarī, Ibn Kathīr).
وَٱلَّذِينَ صَبَرُواْ ٱبۡتِغَآءَ وَجۡهِ رَبِّهِمۡ وَأَقَامُواْ ٱلصَّلَوٰةَ وَأَنفَقُواْ مِمَّا رَزَقۡنَٰهُمۡ سِرّٗا وَعَلَانِيَةٗ وَيَدۡرَءُونَ بِٱلۡحَسَنَةِ ٱلسَّيِّئَةَ أُوْلَٰٓئِكَ لَهُمۡ عُقۡبَى ٱلدَّارِ
[2912] They are truly sincere and seek only God’s Pleasure, aiming for nothing but to enter Paradise to actually see God’s Most Beautiful Face, which is the greatest Bounty ever (cf. al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[2913] In one sense, this general expression means that the Believers do good deeds in the wake of their bad ones so that the earlier are overruled (cf. al-Qurṭubī, al-Shawkānī, al-Tafsīr al-Muyassar): “Indeed good deeds dissipate the bad ones” (11: 114).
Another strong sense of the meaning of this phrase is that they do not meet the harm done by them with an equal measure but are rather of a magnanimous forgiving nature (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿAṭiyyah): “Good and evil cannot be equal. Repel ˹evil˺ with what is best, then the one you are in a feud with will be like an intimate friend” (41: 34).
[2914] ʿUqbā al-dār (lit. the alternation of the Abode, cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt) is interpreted to be Paradise (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). On the other hand, in a general sense, Ibn Kathīr interprets it as good outcome both in this life and in the Hereafter.
This is a critical expression given the context of revelation, with the Deniers being then in command; it is a promise, both a threat and a glad tiding, of the outcome of the then current state of affairs, which significantly is brought up five times (in Ayas: 22, 24, 35, 42) throughout the sura. There is an assuring note underpinning it. It both says that the turn of fortune will eventually be for the best for Believers and the worst for their tormentors: “Never are equal the Companions of the Fire and the Companions of Paradise; the Companions of Paradise are the winners!” (59: 20).
جَنَّٰتُ عَدۡنٖ يَدۡخُلُونَهَا وَمَن صَلَحَ مِنۡ ءَابَآئِهِمۡ وَأَزۡوَٰجِهِمۡ وَذُرِّيَّٰتِهِمۡۖ وَٱلۡمَلَٰٓئِكَةُ يَدۡخُلُونَ عَلَيۡهِم مِّن كُلِّ بَابٖ
[2915] Jannāt ʿAdn (lit. Gardens of Eternal Residence) (cf. al-Ṭabarī, Ibn Kathīr, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “In the Gardens of Eternity, ˹there are˺ two gardens their utensils and all that is there is made of sliver; ˹and another˺ two gardens their utensils and all that is there is made of gold. Nothing separates its dwellers from seeing their Lord except the Mantle of Loftiness on His Face” (al-Bukhārī: 4878, Muslim: 180): “Allah promised the Believers, male and female, Gardens under which rivers flow forever they abide therein and comely abodes in Gardens of Eternity, but a Pleasure from Allah is ˹ever˺ greater; that is ˹truly˺ the great triumph” (9: 72).
سَلَٰمٌ عَلَيۡكُم بِمَا صَبَرۡتُمۡۚ فَنِعۡمَ عُقۡبَى ٱلدَّارِ
وَٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَٰقِهِۦ وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفۡسِدُونَ فِي ٱلۡأَرۡضِ أُوْلَٰٓئِكَ لَهُمُ ٱللَّعۡنَةُ وَلَهُمۡ سُوٓءُ ٱلدَّارِ
ٱللَّهُ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِي ٱلۡأٓخِرَةِ إِلَّا مَتَٰعٞ
[2916] This is by way of answering the anticipated question as to why God Almighty would provide wealth and power for the Deniers given their defiance and wrongdoing (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar). It is also a warning to them and those who are fooled by their obvious well-being: “Let not their wealth nor their sons amuse you; Allah wants nothing but to punish them with these in the worldly life and their souls to expire while they are ˹still˺ Deniers” (9: 55); “And do not gaze longingly at what We have given some of them to enjoy, the finery of this present life: We test them through this, but the provision of your Lord is better and more lasting” (20: 131); ““Do they reckon that, ˹on account of˺ the wealth and the children that We have provided them, *that We hasten to ˹honour˺ them ˹with˺ all kinds of good? Nay! They are not aware” (23: 55-56).
[2917] Theirs is a pleasure full of conceit and smugness, so much so that they forget about the Reckoning of the Hereafter (cf. al-Ṭabarī, Ibn Kathīr): “Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs. *These, their resort is the Fire for what they used to earn” (10: 7-8).
[2918] “Are you satisfied with the worldly life rather than the Hereafter? How ˹very˺ little is the enjoyment of the worldly life ˹compared to that˺ in the Hereafter” (9: 38).
al-Mustawrid Ibn Shaddād (رضي الله عنه) narrated that the Messenger (ﷺ) said: “By Allah, this worldly life by comparison to the Hereafter is like a person who dips this finger (pointing his index finger) in the sea; see how much he draws from it!” (Muslim: 2858).
وَيَقُولُ ٱلَّذِينَ كَفَرُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهۡدِيٓ إِلَيۡهِ مَنۡ أَنَابَ
[2919] Their deceivingly comfortable lives, with which they are pleased, lead them to airily demand miracles, truly being heedless of the Hereafter.
[2920] “But He only misguides the Transgressors; *those who break the covenant of Allah after it has been set as binding, sever what Allah ordained to be joined, and sow corruption in the land. These are, indeed, the Losers. *How could you Deny Allah, while you were dead and He made you alive; He then will take your lives, then bring you to life again, and after that you will be returned to Him again? *He is the One Who created for you all that there is in Earth, then made for the sky and formed it into seven skies. He has knowledge of everything” (2: 26-29); “Allah designates for Himself whom He wills and guides to Himself whoever turns back ˹to Him in repentance˺” (42: 13).
ٱلَّذِينَ ءَامَنُواْ وَتَطۡمَئِنُّ قُلُوبُهُم بِذِكۡرِ ٱللَّهِۗ أَلَا بِذِكۡرِ ٱللَّهِ تَطۡمَئِنُّ ٱلۡقُلُوبُ
[2921] This further sheds light on the ones whom God guides to Him (cf. al-Ṭabarī, Ibn al-Jawzī). These are those who, unlike the boisterous Deniers, who are bereft of sweet Faith, do not ask for gratuitous miracles but who are ever close to Believing and are satisfied with and comforted by God’s mention (dhikr Allāh), being the Qur’an itself, the most glaring miracle of all (cf. Ibn ʿĀshūr). Dhikr Allāh (lit. mentioning Allah/remembrance), a lofty act of worship indeed, is of a general sense, but the most prominent of it is the Qur’an itself (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
al-Saʿdī further explains: “When hearts know its ˹the Qur’an’s˺ meanings and rulings, they find contentment in them; these point to the Truth which is supported by evidence and proof. Thus hearts find comfort in it because hearts are only content with knowledge and certainty. This is guaranteed in the Book of Allah to the highest and most perfect degrees. Other books besides it, ˹especially those˺ which are not based on it, are not endowed with this characteristic. Hearts will always be in a doubtful state because of antithetical proofs and contradictory rulings”.
