Tradução dos significados do Nobre Qur’an. - Tradução para o inglês - Dr. Waleed Bleyhesh Omary (trabalhando)
Al-Hijr
الٓرۚ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ وَقُرۡءَانٖ مُّبِينٖ
[3083] The sura opens with these three disjointed letters so as to highlight the Qur’an’s inimitable nature and which are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
[3084] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the Qur’an’s ayas (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[3085] Cf. al-Wāḥidī, al-Wajīz, al-Zamakhsharī, Ibn Juzayy, al-Saʿdī.
[3086] Both the Book (al-Kitāb) and the Recitation (Qur’ān) mentioned here refer to one and the same thing, the Qur’an itself; the Book that was to be and the then present recited ayas. Its double mention, as given here, is meant to draw special attention to the evidences it provides to the Truthfulness of the Message (cf. Ibn ʿĀshūr).
رُّبَمَا يَوَدُّ ٱلَّذِينَ كَفَرُواْ لَوۡ كَانُواْ مُسۡلِمِينَ
[3087] The particle rubba-mā (translated here as: it maybe that) has proven problematic for both grammarians and exegetes given the interpretation of the meaning of the aya (discussed below). In and of itself, it denotes taqlīl, a weak probability, of something happening, and thus does not exactly fit the interpretation that it is given in this aya. Consequently, scholars also took it to denote al-takthīr, strong probability, of such an occurrence (cf. al-Qurṭubī, Ibn ʿAṭiyyah, al-Suyūṭī, al-Iklīl). Ibn ʿĀshūr sees that the use of this particle in the case of a given occurrence that will take place is rhetorical; weak probability is used to impart mocking and fear. That is, even if this were to happen on only a few occasions, it would nonetheless happen at times when this regret was felt stronger! (Cf. also al-Zamakhsharī, al-Baiḍāwī, Abū al-Suʿūd)
[3088] It is not specified as to when this wish will actually take place: when they taste defeat at the hands of the Believers, upon their death, on the Day of Judgement and/or when the sinful among the Believers are exited from the Fire in the Hereafter and the Deniers are left behind to languish in it. However, all this boils down to them regretting not Believing all the time when the Truth was clearly revealed to them (cf. al-Shawkānī, al-Shinqīṭī, Aḍwā’ al-Bayān).
ذَرۡهُمۡ يَأۡكُلُواْ وَيَتَمَتَّعُواْ وَيُلۡهِهِمُ ٱلۡأَمَلُۖ فَسَوۡفَ يَعۡلَمُونَ
[3089] False hope of a long life, accomplishment of one’s aspirations, a peaceful life, a fortunate turn of events, etc., that makes one distracted from the purpose and heedless to it (cf. al-Ṭabarī, al-Qurṭubī, al-Alūsī).
[3090] That is, when they are hit with the Truth: “Enjoy! For indeed your return is to the Fire!” (14: 30).
وَمَآ أَهۡلَكۡنَا مِن قَرۡيَةٍ إِلَّا وَلَهَا كِتَابٞ مَّعۡلُومٞ
[3091] They need not be deceived by the happy life they are leading, their punishment is sure to come as with other earlier nations whose suit they are following (cf. Ibn ʿĀshūr).
[3092] That is, a specified time is recorded in the Preserved Tablet with God Almighty (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
مَّا تَسۡبِقُ مِنۡ أُمَّةٍ أَجَلَهَا وَمَا يَسۡتَـٔۡخِرُونَ
[3093] “For every nation there is a ˹set˺ term; when their term is due, they cannot put it off an hour, nor hasten it” (10: 49).
وَقَالُواْ يَٰٓأَيُّهَا ٱلَّذِي نُزِّلَ عَلَيۡهِ ٱلذِّكۡرُ إِنَّكَ لَمَجۡنُونٞ
[3094] In this passage we get to see how deriding the Qurayshite idolaters were of the Messenger (ﷺ). This ridicule and deriding was very hard on the Messenger (ﷺ) (cf. Aya 97 below), and this sura came down to console him (cf. al-Tafsīr al-Muyassar).
[3095] al-Dhikr (the Reminder) is the Qur’an (cf. Ibn ʿĀshūr): “And this is a blessed Reminder ˹that˺ We have sent down” (21: 50).
The Qur’an is dhikr 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” and high repute (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, Ibn ʿĀshūr).
[3096] Exegetes unanimously agree that they would say such a statement mockingly (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar). All this seemed to the Messenger (ﷺ) as if they were opening up to the call, only to then momentarily hurl at him harsh words such as: You are mad!
لَّوۡمَا تَأۡتِينَا بِٱلۡمَلَٰٓئِكَةِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
[3097] This, among other ruses like brazenly seeking to hasten Divine punishment, was a usual “proof of truthfulness” they were incessantly asking for. Although the Qur’an answers them each time, they would not give up on this line of argument; they thought they were onto something. As matters eventually turned out, it was for their own good as they mostly became Believers, especially after the liberation of Makkah: “They ˹further˺ said: “Had only there been an angel sent down to him!” Had We sent down an angel, the whole matter would have been ˹immediately˺ settled and they would not be given respite. *Had We made him an angel, We would have ˹certainly˺ made him ˹in the form of ˺ a man and then We would have confused them for what they ˹contrive to˺ confuse. *Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed. *Say ˹Muhammad˺: “Travel the land and look what was the fate of the deniers!”” (6: 8-11); “And they say ˹mockingly˺: “What kind of messenger is this who eats food and goes about in market-places ˹for a living˺? If only an angel had been sent down to him to be his co-warner!” (25: 7).
مَا نُنَزِّلُ ٱلۡمَلَٰٓئِكَةَ إِلَّا بِٱلۡحَقِّ وَمَا كَانُوٓاْ إِذٗا مُّنظَرِينَ
[3098] al-Ḥaqq (the Truth) meant here is whatever is truthful and necessary (like revelation to a Messenger (ﷺ) or Divine punishment) in a way that is imbued with wisdom and serving a purpose. Angels do not come down upon the request of Deniers! (Cf. al-Ṭabarī, al-Samʿānī, al-Qurṭubī, al-Shawkānī, al-Saʿdī).
[3099] If, as upon their request, they were actually made to see the angels and still would not Believe, they would be destroyed on the spot (cf. al-Ṭabarī, Ibn Juzayy, al-Khāzin, al-Saʿdī): “Had We sent down an angel, the whole matter would have been ˹immediately˺ settled and they would not be given respite” (6: 8).
إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
[3100] This statement is a quick rejoinder to the Deniers’ mention of the ‘Reminder’ in their deriding earlier use of the word (cf. Ibn ʿĀshūr). This also affirms the Divine source of the Qur’an to bolster the position of the Messenger (ﷺ) in the face of his people’s ridicule (cf. al-Zamakhsharī, al-Baiḍāwī).
[3101] Innā Naḥnu (We are Who) signifies both majesty (cf. Abū al-Suʿūd) and confirmation in the strongest of terms (cf. al-Zamakhsharī, al-Baiḍāwī, Ibn ʿĀshūr).
[3102] La-ḥāfiẓūn (lit. We shall indeed be Preserving ˹it˺) strongly affirms the Qur’an’s preservation from deletion, addition, alteration and loss (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar): “It is verily a glorious Qur’an; *in a Tablet preserved!” (85: 21-22).
This preservation is of two stages: during its descent, it is preserved from devils ever eavesdropping on it and mixing it up with their own words (cf. Ayas 16-18 below), and after its descent from undergoing any change (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “It is verily a sublime Book. *Falsehood approaches it not from before it, nor from behind it; ˹it is˺ a sending down successively from The Wise, The Worthy of Praise!” (41: 41-42).
By God Almighty’s preserving it, the Qur’an is and will always remain an everlasting miracle up to the Day of Judgement. Whereas all other signs and miracles which were proven so to their contemporaries, and later generations through narration, and yet still did not have the same effect on those who received news of it no matter how Believing they are, the Qur’an is amongst us; we hear it, we see it, we feel it and we recite it. This is why it is a Sign for all people and all times (cf. Ibn ʿUthaymīn).
وَلَقَدۡ أَرۡسَلۡنَا مِن قَبۡلِكَ فِي شِيَعِ ٱلۡأَوَّلِينَ
[3103] The pressing issue of ridicule is tackled again only to assure the Messenger (ﷺ) that Messengers before him were also treated in a similarly deriding manner; so he was no exception in this regard (cf. al-Wāḥidī, al-Wasīṭ, al-Samʿānī). Essentially, his detractors used such a stratagem not to gain sincere knowledge but rather to confound matters, no matter what evidences they were provided with (cf. Ibn ʿĀshūr).
[3104] Shiyaʿ (companies) means groups and nations. Originally, it denotes mutual help and support (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
وَمَا يَأۡتِيهِم مِّن رَّسُولٍ إِلَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ
[3105] In the face of reasonable evidences, the haters of the Truth will always find mockery a comforting escape: “Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed” (6: 10); “Woe be the servants! Whenever a Messenger comes to them, they ridicule him!” (36: 30)
كَذَٰلِكَ نَسۡلُكُهُۥ فِي قُلُوبِ ٱلۡمُجۡرِمِينَ
[3106] This is in answer to those who may ask about why all the different nations throughout times met their Messengers in this very same manner (cf. Ibn ʿĀshūr): “Did they advise each other to it? Nay, but they are transgressing people!” (51: 53).
[3107] These ‘criminals’ (mujrimūn) rebelled against the Truth and did not submit to it (cf. al-Khāzin, al-Qurṭubī).
لَا يُؤۡمِنُونَ بِهِۦ وَقَدۡ خَلَتۡ سُنَّةُ ٱلۡأَوَّلِينَ
[3108] Sunnat al-awwalīn (also found in 8: 38, 18: 55, 35: 43) or sunnat Allāh (as in 33: 38 and 62, 35: 43, 40: 85, 48: 23) is used invariably to caution in the Qur’an; in essence, the earlier nations who rebelled against God were destroyed. People are always encouraged to consider their fate vis-a-vis the fate of earlier nations and contemplate God’s time-honoured law: “… what then do they await except the canon of the ancients? But you shall never find any change in the canon of Allah; you shall never find any alteration in the canon of Allah. *Have they not travelled through the land and observed how the end of those before them was; they were ˹even˺ greater than them in power. Allah is not to be frustrated by anything in the Heavens or on Earth – He is All-Knowing, All-Powerful” (35: 43-44).
وَلَوۡ فَتَحۡنَا عَلَيۡهِم بَابٗا مِّنَ ٱلسَّمَآءِ فَظَلُّواْ فِيهِ يَعۡرُجُونَ
[3109] This is to show that the Deniers’ request for so-called evidences was only to parry the Truth. Even if a door to the sky was to open up for them and they ascended, at will, through it to see God Almighty’s dominion, power, authority and angels, they would still say that they were being bewitched (al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
لَقَالُوٓاْ إِنَّمَا سُكِّرَتۡ أَبۡصَٰرُنَا بَلۡ نَحۡنُ قَوۡمٞ مَّسۡحُورُونَ
[3110] That is, that their sights were forcefully prevented from seeing! (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3111] Seeing how unconvincing outright denial would be, they hasten to correct themselves by comfortably saying, as they always do, that being under the effect of magic they could not conceive the things they were seeing nor could they see them properly (cf. al-Baghawī, Ibn ʿAṭiyyah, al-Saʿdī): “Whenever they see a Sign, they turn away and say: “Fading magic!”” (54: 2).
