Traducción de los significados del Sagrado Corán - La traducción al inglés- Dr. Walid Blihech Al Umari (en proceso)
عَسَىٰ رَبُّكُمۡ أَن يَرۡحَمَكُمۡۚ وَإِنۡ عُدتُّمۡ عُدۡنَاۚ وَجَعَلۡنَا جَهَنَّمَ لِلۡكَٰفِرِينَ حَصِيرًا
[3507] God Almighty would show them mercy after this great infliction, make them thrive and give them back their sovereignty (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qurṭubī, al-Saʿdī); only if they repent and mend their ways. But should they revert back to their old rebellious ways then God Almighty’s Canon is never changing (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar). Sinning and rebelliousness bring about destruction and humiliation, but repentance and obedience only result in prosperity and abundance: “˹Mention Muhammad˺ When your Lord declared ˹that˺ He would certainly send against them, until the Day of Judgement, ˹those˺ who would subject them to the worst of suffering—indeed your Lord is swift in reprisal and He certainly is All-Forgiving, Most Merciful. *And We cut them into ˹separate˺ nations ˹asunder˺ in the land; among them are those who are righteous and those who are less so. We tested them with the good and bad ˹fortune˺ so that they might return” (7: 167-168).
They will always stand to face a new test. If they fail it, they should expect nothing but the same dire consequence.
[3508] Ḥaṣīran is a place of imprisonment (cf. al-Zamakhsharī, Abū al-Suʿūd, al-Shawkānī), that is when taken to derive from ḥaṣr which means to enclose and imprison (as in 25: 13; cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt, Ibn Fāris, Maqāyīs al-Lughah). But it could mean ‘carpet’ if taken from ḥaṣīr which is what Arabs call a small carpet (as in 3: 205, 3: 12 and 197; cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt).
[3509] This might imply that this worldly punishment is for rebelling against the Message and not heeding its dictates, but the Punishment for Denying the Messengers, as they did with Prophets Jesus and Muhammad (q), will be in the Hereafter (cf. Ibn ʿĀshūr); or that the worldly punishment could be escaped by some but that of the Hereafter is utterly inescapable (cf. al-Rāzī).
إِنَّ هَٰذَا ٱلۡقُرۡءَانَ يَهۡدِي لِلَّتِي هِيَ أَقۡوَمُ وَيُبَشِّرُ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمۡ أَجۡرٗا كَبِيرٗا
[3510] God’s Pleasure is attained through following His Commands which are found in His Books. The Qur’an, being the surest guide to the Straight Path, ensures being spared such dire consequences in this world and in the Hereafter (cf. Ibn ʿĀshūr).
[3511] The Qur’an came as straightforward guidance. Nothing stands between it and sound reason. It leaves no area of human nature untouched, either through encouragement or admonition. No one who contemplates it will come out empty-handed, but rather will emerge much wiser than before. Although, it shares the same goal with earlier Divine Books, the path that it shines light on guides to the straightest of all paths. Should the Believing community uphold it, they will never go astray (cf. Ibn Taymiyyah, Jāmiʿ al-Masā’il, 5: 162, Ibn ʿĀshūr).
وَأَنَّ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ أَعۡتَدۡنَا لَهُمۡ عَذَابًا أَلِيمٗا
[3512] The Believers who were, at that time severely persecuted by their Makkan tormentors, were naturally anticipating ‘good news’ of their punishment (cf. al-Wāḥidī, al-Basīṭ).
وَيَدۡعُ ٱلۡإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلۡخَيۡرِۖ وَكَانَ ٱلۡإِنسَٰنُ عَجُولٗا
[3513] Although such news, which are harbingers of punishment, will come to be true sooner or later, none, neither Believers or Deniers (cf. al-Rāzī, al-Alūsī, Ibn ʿĀshūr; 10: 48, 21: 38, 28: 71, 34: 28, 36: 48, 67: 28), should rashly pray for its hasty coming: “Would Allah hasten evil to people as much as they ˹seek to˺ hasten good, their ˹given˺ term would have been terminated. ˹But they are given respite so˺ We leave those who hope not in meeting Us to wander aimlessly in their blindness” (10: 11).
وَجَعَلۡنَا ٱلَّيۡلَ وَٱلنَّهَارَ ءَايَتَيۡنِۖ فَمَحَوۡنَآ ءَايَةَ ٱلَّيۡلِ وَجَعَلۡنَآ ءَايَةَ ٱلنَّهَارِ مُبۡصِرَةٗ لِّتَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡ وَلِتَعۡلَمُواْ عَدَدَ ٱلسِّنِينَ وَٱلۡحِسَابَۚ وَكُلَّ شَيۡءٖ فَصَّلۡنَٰهُ تَفۡصِيلٗا
[3514] Time is ever-changing and never is the same for both nations and individuals. People are not to be rash in anticipation of the befalling of God Almighty’s universal Canons (cf. al-Ghazālī, al-Tafsīr al-Mawḍūʿī li Suwar al-Qur’ān al-Karīm); the universe is ever-changing, light is followed by darkness which is soon to be followed by light and so on (cf. Abū Ḥayyān).
These are two very tangible Signs of the presence of the One and Only Creator, and His Boundless Ability. They are, besides, two great favours that God bestowed on His creation. People might hate night with its darkness and seek to hasten daybreak. But as sure as the alternation of the sun and the moon, darkness and light will ever exist alongside each other. They are opposites that reveal God’s favour; people seek their livelihoods in the day and rest and comfort at night. Had time been all day or all night, people would not have known the difference between them and the lessons that each brings with it: “He is the One Who made the night for you to rest at and the day agaze. Indeed in that are Signs to those who listen!” (10: 67)
[3515] ‘The sign of the night’ and ‘the sign of the day’ are the moon and the sun, respectively. The moon was made dim, ‘effaced’, not illuming by itself, and the sun is light exuding, ‘agaze’ (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, al-Shinqīṭī).
[3516] Mubṣirah (agaze) means full of light whereby people can go about their daily lives (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This description is figuratively employed to highlight the function of the day (cf. Ibn ʿĀshūr).
[3517] “He is the One Who made the sun a glow and the moon a light and ordained for it stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth; He details the Signs for those who attain knowledge. *Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs for the Mindful ones” (10: 5-6).
[3518] The Message, the Qur’an, explains everything to people, hence undermining any excuse they might have (cf. Abū Ḥayyān): “It ˹the Qur’an˺ has never been fabricated speech, but a confirmation of what came before it, a detailing of everything and a guide and mercy to Believing folks” (12: 111).
وَكُلَّ إِنسَٰنٍ أَلۡزَمۡنَٰهُ طَٰٓئِرَهُۥ فِي عُنُقِهِۦۖ وَنُخۡرِجُ لَهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ كِتَٰبٗا يَلۡقَىٰهُ مَنشُورًا
[3519] No human has any excuse after this Message, which details the evidences of God’s sole worthiness to worship, the truthfulness of the Noble Prophet (ﷺ) and the coming of the Hereafter, and that they have been recurrently admonished and encouraged; they have only themselves to blame for their fate (cf. al-Rāzī).
[3520] Ṭā’irahu (lit. his bird) hints at Arabian augury whence they used to employ birds as an omen of one’s fate and/or luck (cf. Abū ʿUbaydah, Majāz al-Qur’ān, Ibn Qutaybah, Gharīb al-Qur’ān, al-Wāḥidī, al-Basīṭ). Their custom, in what was known as zajr al-ṭayr (the scaring off of the bird), was to pelt a bird with a stone when deciding upon something; if it flew to the right then this was considered a good omen that augured well and they would go ahead with the matter, but if it flew to the left then it was taken to be a bad omen that augured ill and they would decide against it (cf. Ibn ʿĀshūr).
Here, it means a person’s deeds which he commits willingly and none will be held accountable for it besides him (cf. Ibn Juzayy, Ibn Kathīr al-Saʿdī). However, al-Shinqīṭī (Aḍwā’ al-Bayān) explains that the word ṭā’īr here has two well-known interpretations. The first being a human’s deeds (as said here) and the second is a person’s lot in life both auspicious and/or inauspicious. Given their free will, people have no excuse to blame fate for what befalls them.
[3521] That is, the record of deeds, on which each person will be held accountable, minutely detailing their deeds whether good or bad (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “): “And the book ˹of deeds˺ will be laid ˹open˺, and you will see the criminal in fear of what is ˹recorded˺ in it. They will say: “Woe to us! What kind of book is this that does not leave any ˹deed˺, small or large, unaccounted for?” They will find whatever they did present ˹before them˺; your Lord will never wrong anyone” (18: 49).
ٱقۡرَأۡ كِتَٰبَكَ كَفَىٰ بِنَفۡسِكَ ٱلۡيَوۡمَ عَلَيۡكَ حَسِيبٗا
[3522] None will be dealt with unjustly, in the least (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
مَّنِ ٱهۡتَدَىٰ فَإِنَّمَا يَهۡتَدِي لِنَفۡسِهِۦۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيۡهَاۚ وَلَا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبۡعَثَ رَسُولٗا
[3523] A person’s ‘fate’ (ṭā’ir) could be both good, when one finds the right path, or bad, when one strays (cf. Ibn ʿĀshūr). This further drives the message home, a person is only held accountable for his own deeds, and none else’s (cf. al-Rāzī): “Whoever does good, it is to his own benefit; whoever does evil, it is to his own loss. Your Lord is never unjust to ˹His˺ servants” (41: 46).
[3524] That is, the Deniers will be left no excuse whatsoever (cf. al-Ṭabarī, Ibn Kathīr, Ibn Juzayy, Ibn ʿĀshūr).
وَإِذَآ أَرَدۡنَآ أَن نُّهۡلِكَ قَرۡيَةً أَمَرۡنَا مُتۡرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيۡهَا ٱلۡقَوۡلُ فَدَمَّرۡنَٰهَا تَدۡمِيرٗا
[3525] After the detailing of God Almighty’s complete Justice, this shows how the rebellious come to be punished for their misdeeds (cf. al-Biqāʿī, Naẓm al-Durar).
[3526] Amarnā (We command), could mean that God Almighty commands, through a Messenger, that He be obeyed (cf. al-Ṭabarī, al-Nasafī, al-Qāsimī, al-Shinqīṭī, al-Tafsīr al-Muyassar). In Yaʿqūb’s Qur’anic mode of reading, the verb reads as āmarnā, meaning to make plenty and luxuriant (some exegetes take this to be what is meant here; cf. al-Shawkānī, al-Tafsīr al-Muḥarrar).
[3527] Mutrafīhā (its pampered ones) are the privileged notables who are usually in positions of power. The majority of people are but followers of these (cf. al-Ṭabarī, al-Baghawī, Ibn ʿĀshūr, al-Tafsīr al-Mukhtaṣar). Most of the influential and well-to-do Makkan idolaters belonged to this category, while the Believers were mostly the poor and unprivileged (cf. Ibn ʿĀshūr): “Like so We made into each town its chief criminals so that they may spread ˹conniving˺ plots in it; they only weave plots against themselves but they are not aware of it” (6: 123).
[3528] By rebelling and not obeying God’s commands (cf. al-Ṭabarī, al-Nasafī, al-Qāsimī).
وَكَمۡ أَهۡلَكۡنَا مِنَ ٱلۡقُرُونِ مِنۢ بَعۡدِ نُوحٖۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرَۢا بَصِيرٗا
[3529] To warn against denying the Messenger and disobeying God’s command, people are notified of the numerous towns and communities that God destroyed in this life ever since Prophet Noah, the second father of humanity, whose salvaged posterity were all true Believers (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[3530] The address shifts here to Prophet Muhammad (ﷺ) to assure him that God, the All-Knowledgeable, All-Seeing, is aware of the transgressions of his enemies and that they will be brought to account over them (cf. Ibn ʿĀshūr).
