Fassarar Ma'anonin Alqura'ni - Fassarar Turancin Ingilishi - Dr. Walid Balhish al-Umary - ana kan aiki a kanta.
۞ إِنَّ ٱللَّهَ فَالِقُ ٱلۡحَبِّ وَٱلنَّوَىٰۖ يُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ وَمُخۡرِجُ ٱلۡمَيِّتِ مِنَ ٱلۡحَيِّۚ ذَٰلِكُمُ ٱللَّهُۖ فَأَنَّىٰ تُؤۡفَكُونَ
[1440] This passage and the next set out to correct the gross misconceptions they held about ‘Allah’, God Almighty, and shows them the real worth of He Whom they under-appreciated (cf. Ibn ʿĀdil).
[1441] That is God is the One Who infuses life into the ‘dead’ kernel of all plants and trees which either, like barley and wheat, grow from grains (ḥabb) or palm date trees, which grow from seeds and fruit stones (nawā) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1442] Endowing such kernels with life in the first place and sprouting the latent germ of life in them is God’s Own doing. All plants and animals originate from such ‘dead’ elements: seeds, grains, and sperm. Like so, these ‘dead’ elements germinate from living, breathing beings (cf. Ibn ʿAṭiyyah). This is the most widely held reading of the meaning of this segment, yet others exist, some of which are figurative. This also seeks to open the eyes of the Deniers to a fact they chose to be ignorant of, i.e. God’s ability to take life and bring the dead to life again for resurrection and reckoning. The example given is just a miniature representation of this more serious event (cf. Ibn ʿĀshūr).
فَالِقُ ٱلۡإِصۡبَاحِ وَجَعَلَ ٱلَّيۡلَ سَكَنٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ حُسۡبَانٗاۚ ذَٰلِكَ تَقۡدِيرُ ٱلۡعَزِيزِ ٱلۡعَلِيمِ
[1443] God is the One Who makes the light of day seep through the thick cloak of night’s darkness, of ‘cracking’ it so that people can go about their living. At night, He so decreed that they find rest and tranquility (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr): “Say ˹Muhammad˺: “Would you not see, if Allah were to cast perpetual night over you until the Day of Resurrection, what god other than Allah could bring you light? Do you not listen? *Say: “Have you considered: if God should make day come over you unceasingly until the Day of Resurrection, what god other than Allah would bring you night, that you might rest therein? Will you not, then, see? *In His Mercy He has given you night and day, so that you may rest and seek His Bounty and be grateful” (28: 71-73).
[1444] God makes the sun and moon run to an absolutely exact calculation (ḥusbān). This calculation never alters nor will it ever falter (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “He is the One Who made the sun a radiance and the moon a light, with precisely ordained phases, so that you may know the number of years and calculation ˹of time˺. Allah did not create all this except for a purpose. He makes the Signs clear for people of knowledge” (10: 5).
وَهُوَ ٱلَّذِي جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَهۡتَدُواْ بِهَا فِي ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِۗ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ
[1445] Day break, the sun, the moon and the stars are among the many cosmic Signs that need to be contemplated and pondered upon to be lead to Believing in God and realizing His immeasurable Magnificence (cf. al-Rāzī).
وَهُوَ ٱلَّذِيٓ أَنشَأَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ فَمُسۡتَقَرّٞ وَمُسۡتَوۡدَعٞۗ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَفۡقَهُونَ
[1446] The single soul is Adam, the father of humanity. Then humans were made into ‘drops’ that move from the loins of men, the places of stay (mustaqarr), to the wombs of women, the places of storage (mustawdaʿ) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Alternatively, as some exegetes would have it, it could be understood as: a time-limit (mustaqarr) on the surface of the Earth and a resting-place (mustawdaʿ) in its belly after death.
وَهُوَ ٱلَّذِيٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦ نَبَاتَ كُلِّ شَيۡءٖ فَأَخۡرَجۡنَا مِنۡهُ خَضِرٗا نُّخۡرِجُ مِنۡهُ حَبّٗا مُّتَرَاكِبٗا وَمِنَ ٱلنَّخۡلِ مِن طَلۡعِهَا قِنۡوَانٞ دَانِيَةٞ وَجَنَّٰتٖ مِّنۡ أَعۡنَابٖ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُشۡتَبِهٗا وَغَيۡرَ مُتَشَٰبِهٍۗ ٱنظُرُوٓاْ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثۡمَرَ وَيَنۡعِهِۦٓۚ إِنَّ فِي ذَٰلِكُمۡ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ
[1447] Like the spikes of wheat and ears of corn. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1448] The leaves of olives and pomegranate trees may look confusingly alike (mushtabih) but their fruits are different (al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Or that no two fruits of the same kind, which may look alike, are of the same taste (cf. Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1449] Or: feast your eyes.
وَجَعَلُواْ لِلَّهِ شُرَكَآءَ ٱلۡجِنَّ وَخَلَقَهُمۡۖ وَخَرَقُواْ لَهُۥ بَنِينَ وَبَنَٰتِۭ بِغَيۡرِ عِلۡمٖۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ
[1450] Their worship of such creatures as the jinn gives a glimpse of how far astray from the right path these pagans were (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “They pray to none besides Him but females; they only pray to a rebelliously defiant Devil” (4: 117).
Demons could have possessed their idols and communicated through them; they also used to seek refuge from the evil of the jinn by appraising them and slaughtering sacrifices in their cause (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 14: 283-284; Ibn al-Qayyim, Shifā’ al-ʿAlīl, p. 27).
[1451] Kharaqa is to fabricate utter falsity without any grounds whatsoever. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٞ وَلَمۡ تَكُن لَّهُۥ صَٰحِبَةٞۖ وَخَلَقَ كُلَّ شَيۡءٖۖ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٞ
[1452] Ṣāḥibah (lit. constant companion) is wife, so called because the wife accompanies the husband in most of his affairs and wherever he fares. So pointed because they claimed He had children while none of them made the same claim about a wife. This argument built on the natural order of things (cf. Ibn ʿĀshūr).
