Përkthimi i kuptimeve të Kuranit Fisnik - Përkthimi anglisht - Dr. Valid Bulejhish El-Amri - Në proces.
أَلَمۡ تَرَ أَنَّ ٱللَّهَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَأۡتِ بِخَلۡقٖ جَدِيدٖ
[3001] This passage and the next two begin with the interrogative a-lam tara (‘Have you not seen?’), which calls for reflecting on matters and ‘seeing’ with the heart (ru’yah qalbiyyah) (cf. al-Ṭabarī, al-Qurṭubī, al-Shawkānī).
The addressee/s being the Messenger (ﷺ) but where his nation is also implied, or every one of the Deniers, or anyone who is concerned. In fact everyone who is wondering about the possibility of the destruction of the Deniers (cf. Aya 13 above) is called on to consider what follows (cf. al-Baiḍāwī, Ibn ʿĀshūr).
[3002] God Almighty, Who created the Heavens and Earth (which are greater than humans, cf. 40: 57) without aid for good reason, i.e. that He be worshipped, is Able to create all anew on the Day of Judgement; He did not create them, to begin with, in vain but ‘with the Truth’ (cf. al-Ṭabarī, Ibn al-Jawzī, al-Saʿdī): “We had not created the Heavens and Earth and what is in between them out of ˹pointless˺ play; We had not created them but with the Truth, yet most of them know not!” (44: 38-39)
[3003] If God Almighty were not to be obeyed, He could easily destroy people and bring about others who are better and more obedient (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “If you turn away, He will replace you with others; they will not be like you!” (47: 38)
وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٖ
وَبَرَزُواْ لِلَّهِ جَمِيعٗا فَقَالَ ٱلضُّعَفَٰٓؤُاْ لِلَّذِينَ ٱسۡتَكۡبَرُوٓاْ إِنَّا كُنَّا لَكُمۡ تَبَعٗا فَهَلۡ أَنتُم مُّغۡنُونَ عَنَّا مِنۡ عَذَابِ ٱللَّهِ مِن شَيۡءٖۚ قَالُواْ لَوۡ هَدَىٰنَا ٱللَّهُ لَهَدَيۡنَٰكُمۡۖ سَوَآءٌ عَلَيۡنَآ أَجَزِعۡنَآ أَمۡ صَبَرۡنَا مَا لَنَا مِن مَّحِيصٖ
[3004] The pain of these ‘headstrong tyrants’ is not only physical, ghastly as it is, but also psychological when their very subordinates will realize how lowly they really are and address them in a disparaging manner and yet they will only give credence to this address (cf. al-Rāzī); this is how ignoble they will become!
[3005] This emergence will be from the graves on the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). ‘Emergence’ (burūz) also connotes that everything, no matter how hard they tried to conceal it, will be laid bare before Allah (cf. al-Shawkānī).
[3006] “If only you could see when the unjust were stood before their Lord, throwing ˹blameful˺ speech at each other! The downtrodden will say to those who waxed arrogant: “Had it not been for you, we would certainly have been Believers!” *Those who waxed arrogant said to the downtrodden: “Did we ever hinder you from guidance after it came to you? In fact, you were ˹yourselves˺ criminals!” *The downtrodden said to those who waxed arrogant: “Nay! But it was your plotting by day and night—when you ordered us to Deny Allah and to set up ˹rivalling˺ equals with Him!” They ˹all˺ hid ˹their˺ remorse when they saw the Punishment. And We put shackles around the necks of the Deniers; are they requited except for what they used to do?” (34: 31-33)
وَقَالَ ٱلشَّيۡطَٰنُ لَمَّا قُضِيَ ٱلۡأَمۡرُ إِنَّ ٱللَّهَ وَعَدَكُمۡ وَعۡدَ ٱلۡحَقِّ وَوَعَدتُّكُمۡ فَأَخۡلَفۡتُكُمۡۖ وَمَا كَانَ لِيَ عَلَيۡكُم مِّن سُلۡطَٰنٍ إِلَّآ أَن دَعَوۡتُكُمۡ فَٱسۡتَجَبۡتُمۡ لِيۖ فَلَا تَلُومُونِي وَلُومُوٓاْ أَنفُسَكُمۖ مَّآ أَنَا۠ بِمُصۡرِخِكُمۡ وَمَآ أَنتُم بِمُصۡرِخِيَّ إِنِّي كَفَرۡتُ بِمَآ أَشۡرَكۡتُمُونِ مِن قَبۡلُۗ إِنَّ ٱلظَّٰلِمِينَ لَهُمۡ عَذَابٌ أَلِيمٞ
[3007] Here, the source of all misguidance and misery, Satan, speaks out; it is as if they would turn to him to partake in their vindictive exchange (cf. Ibn ʿĀshūr).
[3008] That is, when the people of Paradise have entered it and the people of Hell have entered it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3009] Here, Satan lays the blame squarely on his followers, who willingly and thoughtlessly tagged along behind him, only based on his most deceitful word of mouth! This scene is thus depicted in order to make these mindless followers reconsider their position and beware of the life to come in which Satan will abandon them completely (cf. Ibn ʿĀshūr): “He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion!” (4: 120).
[3010] He provides them with no proof whatsoever, yet they blindly follow him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī)!
[3011] “Did I not enjoin you, Children of Adam, not to worship Satan? He verily is an open enemy to you! *And that you must worship Me; this ˹Mine˺ is a Straight Path! *He had indeed led a great multitude of you astray; were you not taking heed!” (36: 60-62).
[3012] This for obeying he who is not to be obeyed (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī)! Who says these words is not identified. He could be Satan himself, to hit his followers with this revelation, or the angels guarding Hell, or even God Almighty (cf. Abū Ḥayyān).
وَأُدۡخِلَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا بِإِذۡنِ رَبِّهِمۡۖ تَحِيَّتُهُمۡ فِيهَا سَلَٰمٌ
[3013] To all the more awaken the senses, this ghastly end is immediately contrasted to that of the Mindful servants of God, who will have a truly ‘peaceful’ existence in the Hereafter which is full of abundant good (cf. Abū Ḥayyān, al-Rāzī): “Verily the ones who have Believed and done good deeds, their Lord will guide them by their Faith; rivers flow under them in the Gardens of Bliss. *Their prayer in it is “Glorified be You, our Lord”, their greeting in it is “Peace” and the concluding of their prayer is “˹All˺ Gratitude be to Allah, the Lord of all beings!” (10: 9-10).
أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلٗا كَلِمَةٗ طَيِّبَةٗ كَشَجَرَةٖ طَيِّبَةٍ أَصۡلُهَا ثَابِتٞ وَفَرۡعُهَا فِي ٱلسَّمَآءِ
[3014] Light is shed here on the two fate-determining ‘words’, i.e., that of Belief, which leads the Believers to ‘peace’, and that of Denial, which leads the Deniers to damnation (cf. Ibn ʿĀshūr).
[3015] The addressee here could be Prophet Muhammad (ﷺ) (cf. al-Ṭabarī, al-Qurṭubī) and/or anyone who merits being appealed to in such a manner (cf. al-Shawkānī, Ibn ʿĀshūr).
[3016] Kalimatan ṭayyibatan (lit. a good word) is the testimony of monotheism: the ultimate declaration, that there is only One God worthy of worship, Allah (سبحانه وتعالى): lā ilāha illā Allāh (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3017] Shajaratin ṭayyibatin literally means: a good tree. Most exegetes cite the palm tree as an example for this ‘good tree’ (cf. al-Wāḥidī, al-Basīṭ). ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that: “We were sitting at the Messenger’s (ﷺ) and he said: “Tell me! Which tree is similar to or like a Muslim? Its leaves do not fall!” Then Ibn ʿUmar carried on to narrate: “I felt it in my heart that it was the palm tree, but I saw neither Abū Bakr nor ʿUmar answering so I shrank from answering. When they did not answer, the Messenger (ﷺ) said: “It is the palm tree!”” (al-Bukhārī: 4698, Muslim: 63).
[3018] Such is Faith to Believers; its foundation is unshakable in the heart and its branches, the good deeds, are high up in the sky, being constantly raised to God (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
