Ibisobanuro bya qoran ntagatifu - Ibisobanuro bya Qur'an mu rurimi rw'icyongereza - Dr Waleed Bleyhesh Omary - Biracyasobanurwa.
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِي ٱلۡبَحۡرِ ضَلَّ مَن تَدۡعُونَ إِلَّآ إِيَّاهُۖ فَلَمَّا نَجَّىٰكُمۡ إِلَى ٱلۡبَرِّ أَعۡرَضۡتُمۡۚ وَكَانَ ٱلۡإِنسَٰنُ كَفُورًا
[3641] Saʿd Ibn Abī Waqqāṣ (رضي الله عنه) reported that upon the conquest of Makkah, ʿIkrimah Ibn Abī Jahl, who was among four men that the Noble Messenger (ﷺ) did not grant amnesty to, fled to the sea. The ship in which he was boarded was hit by a violent storm. The owners of the ship said: “Be sincere! Your gods will avail you nothing here!” ʿIkrimah then said to himself: “By Allah, should nothing but sincerity save me in the sea, then nothing besides it would save me on land! O Allah, I pledge to you that should You save me from what I am undergoing, I shall come to Muhammad, put my hand in his, and I shall find him forgiving and merciful!” So he came and announced his Islam (cf. Ibn al-Mulaqqin, al-Badr al-Munīr, 9: 153).
[3642] “Certainly shall We make a human taste mercy from Us and then wrench it away from him; certainly he is despondently despairing, habitually Denying. *But should We make him taste good fortune after an adversity that touched him, he shall say surely: “Away are the worst ones from me!” Verily he is ever exultant, ever boastful! *Barring those who are patient and do good deeds; these for whom are forgiveness and a great reward” (11: 9-11).
أَفَأَمِنتُمۡ أَن يَخۡسِفَ بِكُمۡ جَانِبَ ٱلۡبَرِّ أَوۡ يُرۡسِلَ عَلَيۡكُمۡ حَاصِبٗا ثُمَّ لَا تَجِدُواْ لَكُمۡ وَكِيلًا
[3643] That is after having been delivered from the horrors of the sea. Had they been wiser, even then, they should not feel too secure and forget about their Deliverer; He is as Able to destroy them on dry land as much as He is Able to do so at sea (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “Do you feel secure that He Who is in Heaven will not cause the land to engulf you while it churns!” (67: 16)
[3644] Ḥāṣiban (pelter) is either rain or wind in which there are pebbles (cf. al-Shinqīṭī, Aḍwā’ al-Bayān) with which people are pelted and annihilated and none would stand between them and this dire fate (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
أَمۡ أَمِنتُمۡ أَن يُعِيدَكُمۡ فِيهِ تَارَةً أُخۡرَىٰ فَيُرۡسِلَ عَلَيۡكُمۡ قَاصِفٗا مِّنَ ٱلرِّيحِ فَيُغۡرِقَكُم بِمَا كَفَرۡتُمۡ ثُمَّ لَا تَجِدُواْ لَكُمۡ عَلَيۡنَا بِهِۦ تَبِيعٗا
[3645] Qāṣifan min al-rīḥ (lit. a crusher of a wind) is a fierce wind (storm, tempest, gale) which crushes (yaqṣif) whatever is found on its path (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
[3646] Tabīʿan (pursuer) is one who seeks to avenge someone’s blood (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
۞ وَلَقَدۡ كَرَّمۡنَا بَنِيٓ ءَادَمَ وَحَمَلۡنَٰهُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلۡنَٰهُمۡ عَلَىٰ كَثِيرٖ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلٗا
[3647] God Almighty’s dignifying of the human race and His favouring of them over many of His creations, is the reason why He shows them mercy and does not hasten punishment for them both at sea or on dry land even the less grateful among them (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[3648] This dignification (takrīm) applies to all humans whether righteous or rebellious. The manifestations of this are too many to count both inwardly and outwardly. To say the least, among these is the bestowal of intellectual abilities and the subjection of other creatures to the human will (cf. al-Ṭabarī, al-Qurṭubī, al-Bayḍāwī, Ibn Kathīr).
[3649] Humans ride with dignity being mounted on their means of transportation both on land and on the sea (cf. Ibn Kathīr, al-Saʿdī): “The One Who created the species, all of them, and has made for you of vessels and livestock those which you ride. *That you may settle yourselves upon their backs and then remember the favour of your Lord when you have settled upon them and say: “Glorified be He, Who has subjected this to us while we were not able of that. *Indeed to our Lord we are returning”” (43: 12-13).
[3650] “Verily, for you in livestock is ponderous consideration: We make you drink off of what is in their bellies – ˹coming˺ from between digested fodder and blood – ˹perfectly˺ pure milk; palatable for those who drink ˹it˺. *And from the fruits of palm trees and grapes you take intoxicants and comely provision; indeed in that is a Sign to those who are mindful! *Your Lord ˹O Muhammad˺ inspired the bees that: “Take you homes in mountains, and in trees and in what they ˹people˺ raise!” *“Then eat off of all fruits, then take the routes of your Lord, abated!” There comes from their bellies a drink of different colours; in it is cure for people. Indeed in that is a Sign to those who ponder!” (16: 66-69)
[3651] Ibn ʿĀshūr distinguishes between dignification (takrīm) and favouring (tafḍīl). He opines that whereas the former pertains to humans in and of themselves, the latter relates to humans as compared to other creatures.
يَوۡمَ نَدۡعُواْ كُلَّ أُنَاسِۭ بِإِمَٰمِهِمۡۖ فَمَنۡ أُوتِيَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَأُوْلَٰٓئِكَ يَقۡرَءُونَ كِتَٰبَهُمۡ وَلَا يُظۡلَمُونَ فَتِيلٗا
[3652] People will reap the benefits of their favouring, especially their intellectual faculties, in this life in the Hereafter (cf. Ibn ʿĀshūr) where the real ‘favouring’ will be manifested among people (cf. al-Biqāʿī, Naẓm al-Durar). Those who use these favours in this world come to know God, and thank Him for them, will be really favoured over all other humans on the Day of Judgement: “Look how We favoured some of them over others; indeed the Hereafter is greater in stations and greater in favouring!” (17: 21); “The Day that He gathers you for the Day of Gathering, that is the Day of Mutual Dispossession—whosoever Believes in God and works righteousness, He will absolve him of his evil deeds and cause him to enter Gardens under which rivers flow, to abide therein forever; that is the great triumph!” (64: 9)
[3653] Imāmihim (their leader) is the leader they used to follow in this worldly life (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar, al-Tafsīr al-Mukhtaṣar).
[3654] That is, the record of deeds will be read with great elation and happiness by the righteous, as they find the record of good deeds they did in this worldly life, not subtracted in the least (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “As for one who is given his book in his right hand, he will say: “Here, read my book * Truly I knew for certain that I would meet my reckoning. * So he shall enjoy a life contenting * in a lofty Garden *with low-hanging clusters. *“Eat and drink in enjoyment for that which you did in the past in days gone by!” * As for one who is given his book in his left hand, he will say: “Would that I had not been given my book * and did not know of my reckoning. *Would that it ˹death˺ were the final end. * My wealth availed me not. *My power has evaded me!” (69: 19-29).
وَمَن كَانَ فِي هَٰذِهِۦٓ أَعۡمَىٰ فَهُوَ فِي ٱلۡأٓخِرَةِ أَعۡمَىٰ وَأَضَلُّ سَبِيلٗا
[3655] That is, blind of heart, unable to see the Truth for what it is (cf. al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr).
[3656] That is, in the Hereafter, they will be even blinder and unable to see the road to Paradise (cf. al-Saʿdī, al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar, al-Tafsīr al-Mukhtaṣar). Some exegetes, notably al-Ṭabarī and al-Wāḥidī, see that their blindness in the Hereafter is actually physical in nature: “He will say: “My Lord, why have you raised me blind while I was ˹once˺ seeing?” * He ˹Allah˺ will say: “Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten!” (20: 125-126).
وَإِن كَادُواْ لَيَفۡتِنُونَكَ عَنِ ٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ لِتَفۡتَرِيَ عَلَيۡنَا غَيۡرَهُۥۖ وَإِذٗا لَّٱتَّخَذُوكَ خَلِيلٗا
[3657] Those who are blind in this life will stop at nothing to misguide the guided; so they have to be on their guard (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). This passage sheds light on how hectic matters were in Makkah as that period drew to a close before the Noble Messenger’s (ﷺ) migration to Madinah.
[3658] This is differently interpreted by scholars. While some see that they have come close to achieving this aim in nothing but their own imagination, others propound that, being keen on them embracing the Call, it crossed his mind to assent to what they asked him for (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
However, in the considered opinion of Abū Ḥayyān, al-Shinqīṭī and Ibn ʿĀshūr, this second reading is not to be considered valid at all. Indeed, in another aya it is said that they asked him for the same and he (ﷺ) resolutely refused to comply: “When Our Signs, distinctly evident, are recited to them, those who hope not in meeting Us say: “Come up you ˹Muhammad˺ with a Qur’an different from this one, or ˹else˺ modify it!” Say: “It is not for me to modify it out of my own accord! I only follow what is revealed to me! Indeed I fear – should I disobey my Lord – the Punishment of a Great Day!” (10: 15)
The Message is to be strictly adhered to with no deviations, however small they are.
وَلَوۡلَآ أَن ثَبَّتۡنَٰكَ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَيۡهِمۡ شَيۡـٔٗا قَلِيلًا
[3659] Based on the previous two readings, the ‘leaning’ (rukūn) was either close to happening had God Almighty’s mercy not intervened; or that such thoughts did not even cross the Noble Messenger’s mind because of the intervention of God’s mercy beforehand (cf. Ibn ʿAṭiyyah, Ibn Juzayy, al-Shinqīṭī, Ibn ʿĀshūr).
إِذٗا لَّأَذَقۡنَٰكَ ضِعۡفَ ٱلۡحَيَوٰةِ وَضِعۡفَ ٱلۡمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيۡنَا نَصِيرٗا
[3660] Had this happened, he would have been punished for it severely both in this life and the one to come (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar): “Had he ascribed some statements to Us, *We would have taken him by the right hand. *Then We would have severed his aorta *and none among you could have shielded him from it!” (69: 44-47)
God Almighty is showing His Noble Messenger (ﷺ) His great favour on him by sparing him this temptation, which would have incurred a grave punishment (cf. Ibn Rajab, Jāmiʿ al-ʿUlūm wa al-Ḥikam, 2: 318).
