Kilniojo Korano reikšmių vertimas - Vertimas į anglų k. – Dr. Valid Bleiheš Omari - vykdomas
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِمۡۖ فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ
[3294] This passage retells the intransigent stance of the Associators and reiterates the subtle yet urgent threat that God’s Command is hanging over their heads. It further captures the method used in this sura; alternating between stirring up emotions (sincere gratitude, chilling fear) and addressing the mind (with stout arguments).
All the Signs told of thus far are by way of highlighting the Associators deep rejection of the Messenger (ﷺ) and his call and denying that he is sent by God and that the Qur’an is God’s Message (Aya 24). Their false arguments have all been refuted with persuasive evidence. The ploy they revert to here, that there cannot be a human Messenger of God’s, is rebutted by citing the example of earlier human Messengers (cf. Ibn ʿĀshūr).
[3295] People of the Reminder (ahl al-dhikr) are the People of the Book, the Jews and Christians (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). They are made a point of reference for the Makkan Arabs because they were generally held with great esteem as possessors of knowledge. They had their own Messengers, such as Abraham, Moses and Jesus (عليهم السلام), so when asked they would confirm their humanness (cf. al-Khāzin).
بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِۗ وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡهِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ
[3296] Exegetes are unanimous in their opinion that the Reminder (Dhikr) mentioned here is the Glorious Qur’an: “cf. Ibn al-Jawzī): “And this is a blessed Reminder ˹that˺ We have sent down” (21: 50). The Qur’an is dhikr (reminder) in that it constantly makes “mention” of what people need for the betterment of their affairs and lives; it also “reminds” people of God Almighty and the Last Day; and that it is a cause of “laudable mention” (dhikr) and high repute (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, Ibn ʿĀshūr).
[3297] “A Book that We have sent down to you ˹Muhammad˺, blessed, so they may meditate its Signs and that people of reason may be reminded!” (38: 29).
أَفَأَمِنَ ٱلَّذِينَ مَكَرُواْ ٱلسَّيِّـَٔاتِ أَن يَخۡسِفَ ٱللَّهُ بِهِمُ ٱلۡأَرۡضَ أَوۡ يَأۡتِيَهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ
[3298] Given their bellicose position and unwavering animosity that went on for so long (knowing that this is a late Makkan sura) they deserved God’s Wrath and are living under the shadow of His Command, i.e. punishment. Here, the recurrent theme of this sura detailing the subtle yet urgent threat (cf. Ayas: 1, 26, 33, 77 and 112) to the belligerent Qurayshites, is detailed and pronounced in Ayas 45-47 (cf. Ibn ʿĀshūr).
أَوۡ يَأۡخُذَهُمۡ فِي تَقَلُّبِهِمۡ فَمَا هُم بِمُعۡجِزِينَ
[3299] Taqallubihim (lit. their constant turning from one side to another) means their recurrent travels between lands and going about their lives (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). The word qalb originally means flipping something over from one side to the other (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah): “Do the townspeople feel secure that Our Might would not come to them at night while they are sleeping? *Do the townspeople feel secure that Our Might would not come to them in the forenoon while they are playing? *Do they feel secure from the planning of Allah? Verily none feels safe from the planning of Allah except the losers” (7: 97-99); “But those who denied Our Signs, We will lure them ˹gradually˺ whereof they know not; *I will allow them time—verily My Machination is robust” (7: 182-183); “Let not those who Deny think that the rein We give them is better for them. We only give them allowance so that they would accumulate sins; theirs is a humiliating Punishment” (3: 178).
أَوۡ يَأۡخُذَهُمۡ عَلَىٰ تَخَوُّفٖ فَإِنَّ رَبَّكُمۡ لَرَءُوفٞ رَّحِيمٌ
[3300] Takhawwuf could be of two meanings (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Sijistānī, Gharīb al-Qur’ān): being in a state of anticipation of an impending danger (cf. Ibn Kathīr, al-Shawkānī, al-Qāsimī, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar); or (as in the language of the Arabian tribe of Hudhail (cf. Ibn ʿĀshūr)) in a state of gradual dwindling in land and souls through killing, death and seizure (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Biqāʿī, Naẓm al-Durar).
In all their states, whether unaware or anticipating peril, the threats as found here are worded in such a way as to blow off the cover of false security under which they went about their daily lives; now that they have pitted themselves against the Truth, they should feel less/least secure!
[3301] God being Compassionate and Merciful is the reason why He does not hasten His servants with punishment; to allow them time to repent (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “None puts up with a harm heard more than Allah. They set up rivals to Him and ascribe children to Him, yet He provides for them, keeps them safe and gives them!” (al-Bukhārī: 6099, Muslim: 2804).
أَوَلَمۡ يَرَوۡاْ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَيۡءٖ يَتَفَيَّؤُاْ ظِلَٰلُهُۥ عَنِ ٱلۡيَمِينِ وَٱلشَّمَآئِلِ سُجَّدٗا لِّلَّهِ وَهُمۡ دَٰخِرُونَ
[3302] Now that fear has been instilled in them, they are urged to use their intellects to consider the extent of the Ability of the God Whom they should be fearful of; the threat is kept up!
[3303] al-Shamā’il (the plural the left (direction), i.e. lefts). Scholars have deliberated the question why the right direction is in the singular and the left direction is in the plural in this aya and they arrived at a number of possible rationalizations but the following stand out. First, al-yamīn (the right) is also plural and the definite article, al, is generic and, thus, it stands for the plural (cf. Ibn ʿAṭiyyah, al-Zarkashī, al-Burhān fī ʿUlūm al-Qur’ān). Secondly, that the ‘right’ is the direction of the righteous (56: 27) and the path of the guided is one, which is the Path of God, so it is singular and by contrast the ‘left’ is the direction (56: 41) of the wrongful whose paths are divergent and they are lost in them (cf. Ibn al-Qayyim, Badā’iʿ al-Fawā’id, Ibn Kathīr, al-Zarkashī, al-Burhān fī ʿUlūm al-Qur’ān, al-Suyūṭī, Muʿtarak al-Aqrān fī Iʿjāz al-Qur’ān): “Indeed this is My path, Straight, so follow it and do not follow the ˹diverse˺ roads and get driven away from His road; that He bade you so that you may become Mindful” (6: 153).
[3304] Prostration is the greatest sign of submission to God Almighty. The movement depicted here reflects the elongation and contraction of the shadows of concrete objects as the sun moves along its course during the different times of the day; a reflection which mimics that of standing up and prostrating. Though some people do not prostrate themselves willingly to God Almighty, being disdainful or too busy prostrating to their false idols, the shadows of all objects about them and their very own shadows bear constant witness to His rightfulness to being worshipped in spite of them (cf. Ibn ʿĀshūr): “To ‘Allah’ prostrates ˹all˺ who are in the Heavens and Earth, willingly and unwillingly, and their shades early and late in the day!” (13: 15).
وَلِلَّهِۤ يَسۡجُدُۤ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ مِن دَآبَّةٖ وَٱلۡمَلَٰٓئِكَةُ وَهُمۡ لَا يَسۡتَكۡبِرُونَ
[3305] Along with the actual prostration, ‘prostration’ could be figurative in that it denotes surrender and submission (cf. al-Ṭabarī, al-Wāḥidī, al-Shawkānī, Ibn ʿĀshūr). al-Rasʿanī reports that exegetes generally agree that the ‘prostration’ of rational beings is their worship of and submission to God Almighty; however, the ‘prostration’ of irrational beings is their falling in with God Almighty’s subjection of them, the execution of His Command in them and the showing of His Making on them. al-Saʿdī comments: “The prostration of creatures to Allah is of two kinds: a prostration of necessity (iḍṭirār) which is evidence of His Perfect Attributes. This prostration is general for all creatures; whether Believers or Deniers, pious or rebellious, articulate or inarticulate, etc. The other kind is the prostration of willingness (ikhtiyār) which is specific to Allah’s near and dear and His Believing servants; the angels and other creatures”: “Do you not see that to Allah prostrates whoever is in the Heavens and whoever is on the Earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many humans?” (22: 18).
[3306] “The Messiah would not disdain to be a servant of Allah, nor would the drawn-near angels. Whoever disdains from worshipping Him and becomes arrogant, He will rally them all to Him ˹on the Day of Judgement˺” (4: 172).
يَخَافُونَ رَبَّهُم مِّن فَوۡقِهِمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ۩
[3307] This prostration (sajdah), which is the embodiment of humbleness and devotion, is so placed such that the devout Believers who recite this aya willingly enact their subjection to God Almighty’s Command.
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When the son of Adam recites ˹an aya with˺ a prostration and prostrates, Satan moves aside and weeps saying: “Woe is me! The Son of Adam was commanded to prostrate and he did, and his ˹for it˺ is Paradise. I was commanded to prostrate and I refused and mine ˹for it˺ is Hellfire!” (Muslim: 81). It is the Sunnah of the Prophet (ﷺ) to prostrate when reciting these: Ibn ʿUmar (رضي الله عنهما) said: “When the Prophet (ﷺ) used to recite the Qur’an, and came upon a sura in which there is prostration, he would prostrate and we would prostrate with him; some among us would not ˹even˺ find a place for his forehead” (Muslim: 575); ʿĀ’ishah (i) narrated that: “The Messenger of Allah (ﷺ) used to say when prostrating while reading the Qur’an at night: “My face has prostrated to He Who created it and slit in it its hearing and sight with His Ability and Power (sajada wajhī li-lladhī khalaqahu wa shaqqa fīhi samʿahu wa baṣarahu bi-ḥawlihi wa quwwatih)” (al-Tirmidhī: 580). In another hadith (al-Tirmidhī: 3424), the supplication said during such a prostration is: “O Allah, record for me this one as a reward, eliminate me with it a sin of mine, make it a deposit for me with You and accept it from me as You have accepted it from Your servant, Dāwūd (Allāhumma ktub lī bihā ʿindaka ajran, wa ḍaʿ ʿannī bihā wizran, wa jʿalhā lī ʿindaka dhukhran, wa taqabbalhā minnī kamā taqabbaltahā min ʿabdika Dāwūd)”.
۞ وَقَالَ ٱللَّهُ لَا تَتَّخِذُوٓاْ إِلَٰهَيۡنِ ٱثۡنَيۡنِۖ إِنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ فَإِيَّٰيَ فَٱرۡهَبُونِ
وَلَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَلَهُ ٱلدِّينُ وَاصِبًاۚ أَفَغَيۡرَ ٱللَّهِ تَتَّقُونَ
[3308] Wāṣiban means internally, conclusively and unchangingly; the root w-ṣ-b denotes perpetuity (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt): “Or have they other Associates who have ordained for them a religion to which Allah has not consented?” (42: 21)
وَمَا بِكُم مِّن نِّعۡمَةٖ فَمِنَ ٱللَّهِۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيۡهِ تَجۡـَٔرُونَ
[3309] This is a jolting reminder that should bring them to their senses, if they have any.
[3310] Taj’arūna is to shout out for help; it originates from the ju’ār sound that the bull makes when it raises its voice out of hunger or pain (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). What an ugly image befitting of the Deniers, who are only worldly prone and are quick to despair!
ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمۡ إِذَا فَرِيقٞ مِّنكُم بِرَبِّهِمۡ يُشۡرِكُونَ
[3311] “He is the One Who carries you through the land and at sea, until when you are in the vessels and they run them in favourable wind, and they rejoice in it, ˹suddenly˺ a gusty gale comes upon them and come upon them waves from everywhere and they become certain that they have been surrounded, they invoke Allah being devout in religion to Him: “Should You save us from this, we shall surely be among the thankful!” *Whenever He saves them, they no sooner wrongfully transgress in the land” (10: 22-23).
