Tradução dos significados do Nobre Qur’an. - Tradução para o inglês - Dr. Waleed Bleyhesh Omary (trabalhando)
وَيَٰقَوۡمِ لَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ مَالًاۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓاْۚ إِنَّهُم مُّلَٰقُواْ رَبِّهِمۡ وَلَٰكِنِّيٓ أَرَىٰكُمۡ قَوۡمٗا تَجۡهَلُونَ
[2529] This is stated here to make them face the fact that their turning away from his call was not for any, even remotely, justifiable reason, like fearing for payment for a good extended to them (cf. Ibn ʿĀshūr). Moreover, they fully knew how sincere in his call he was, and that he was not after any worldly gain, yet still they rode roughshod over his honest advise (cf. al-Wāḥidī, al-Basīṭ). Furthermore, had it been money he was after, he would have obliged the wealthy and influential, rather than the poor and down-trodden (cf. Ibn ʿĀshūr).
[2530] That the upper echelons of society, out of sheer egotism, despised those who sincerely Believed, who were mostly from among the underprivileged societal denominations, is not justification enough for a Divinely inspired character like Prophet Noah (عليه السلام) to do such an ignorant act of turning people away (cf. al-Ṭabarī, Ibn Kathīr).
[2531] The Most Knowledgeable God Almighty will judge them, and all other humans for that matter, according to their deeds not their wealth and lineage (cf. al-Ṭabarī, al-Zajjāj, al-Qāsimī).
[2532] Indeed, nothing but absolute ignorance made them judge matters in such a superficial manner (Abū al-Suʿūd, Ibn ʿĀshūr). Truth is known for and by itself not by those who follow it (cf. al-Biqāʿī, Naẓm al-Durar).
وَيَٰقَوۡمِ مَن يَنصُرُنِي مِنَ ٱللَّهِ إِن طَرَدتُّهُمۡۚ أَفَلَا تَذَكَّرُونَ
وَلَآ أَقُولُ لَكُمۡ عِندِي خَزَآئِنُ ٱللَّهِ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ وَلَآ أَقُولُ إِنِّي مَلَكٞ وَلَآ أَقُولُ لِلَّذِينَ تَزۡدَرِيٓ أَعۡيُنُكُمۡ لَن يُؤۡتِيَهُمُ ٱللَّهُ خَيۡرًاۖ ٱللَّهُ أَعۡلَمُ بِمَا فِيٓ أَنفُسِهِمۡ إِنِّيٓ إِذٗا لَّمِنَ ٱلظَّٰلِمِينَ
[2533] This is a stand-making, detailed reply to the people of Prophet Noah (عليه السلام); a categorical answer, which sets matters aright once and for all: “Say ˹Muhammad˺: “I would not say to you that I hold the treasures of Allah, I do not know ˹about˺ the Unseen, I would not say to you that I am an angel; I only follow what is revealed to me”. Say ˹Muhammad˺: “Are the blind and the seeing in the downloadable you write: ˹persons˺ alike? Would you ˹Deniers˺ not reflect!”” (6: 50).
قَالُواْ يَٰنُوحُ قَدۡ جَٰدَلۡتَنَا فَأَكۡثَرۡتَ جِدَٰلَنَا فَأۡتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
قَالَ إِنَّمَا يَأۡتِيكُم بِهِ ٱللَّهُ إِن شَآءَ وَمَآ أَنتُم بِمُعۡجِزِينَ
وَلَا يَنفَعُكُمۡ نُصۡحِيٓ إِنۡ أَرَدتُّ أَنۡ أَنصَحَ لَكُمۡ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغۡوِيَكُمۡۚ هُوَ رَبُّكُمۡ وَإِلَيۡهِ تُرۡجَعُونَ
أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۖ قُلۡ إِنِ ٱفۡتَرَيۡتُهُۥ فَعَلَيَّ إِجۡرَامِي وَأَنَا۠ بَرِيٓءٞ مِّمَّا تُجۡرِمُونَ
[2534] This is reflective interposition bringing relevance to the face of the narrative; it draws the attention of the Deniers to rethink their stand since the story of long-gone events, given in minute details in the Qur’an, are a testimony to the Messenger’s (ﷺ) Truthfulness (cf. Ibn ʿĀshūr).
وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُۥ لَن يُؤۡمِنَ مِن قَوۡمِكَ إِلَّا مَن قَدۡ ءَامَنَ فَلَا تَبۡتَئِسۡ بِمَا كَانُواْ يَفۡعَلُونَ
[2535] This is a core, message-bearing, passage in Noah’s (عليه السلام) story. The call has reached a standstill which requires both psychological forbearance in the face of the verbal onslaught and oppression of its enemies and a taking of practical steps to move it elsewhere, in anticipation of God’s Command.
وَٱصۡنَعِ ٱلۡفُلۡكَ بِأَعۡيُنِنَا وَوَحۡيِنَا وَلَا تُخَٰطِبۡنِي فِي ٱلَّذِينَ ظَلَمُوٓاْ إِنَّهُم مُّغۡرَقُونَ
[2536] That is, being seen, cared for and protected by God Almighty (سبحانه وتعالى) (cf. al-Tafsīr al-Muyassar, al-Tafsīr Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah).
[2537] Addressing Noah in such a direct manner prepares him for psychological detachment from those who did not respond positively to the call but who, in fact, rallied against it, thus, committing themselves an injustice (cf. al-Ṭabarī, al-Saʿdī). Understandably, a Patriarchal Prophet, as Noah (عليه السلام) was, would not come easy by such a state of mind, especially when he spent 950 long years (29: 14) calling them to guidance and earnestly praying for it.
