Përkthimi i kuptimeve të Kuranit Fisnik - Përkthimi anglisht - Dr. Valid Bulejhish El-Amri - Në proces.
Al-Kahf
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِيٓ أَنزَلَ عَلَىٰ عَبۡدِهِ ٱلۡكِتَٰبَ وَلَمۡ يَجۡعَل لَّهُۥ عِوَجَاۜ
[3731] al-Hamdu li Allāh is an absolute, unqualified form of expressing gratitude to God Almighty. It denotes referring to the One to Whom we are all grateful, Almighty God, with the Attribute of Perfection out of love and glorification (cf. Ibn ʿUthaymīn, Sūrat al-Kahf). It is a glorification of God Almighty, for His favours, both hidden and perceived, as well as those which relate to religious and worldly matters. The greatest of all these favours ever is the sending down of the Qur’an to God’s most honourable servant, Prophet Muhammad (ﷺ) (cf. al-Bayḍāwī, al-Saʿdī) because it is the cause of salvation in the eternal life, the Hereafter, and success and good living in this world (cf. Ibn ʿĀshūr).
It is significant to note that the Qur’an begins with this phrase (as in al-Fātiḥah), just as it does here with the second half of the Qur’an beginning (as marked by al-Kahf) (cf. Ibn ʿĀshūr). Furthermore, it is the closing declaration of affairs on the Day of Judgement: “And you shall see the angels encircling all around the Throne, hymning the praise of their Lord in gratitude; judgement shall be made between them in Truth, and it will be said: “All gratitude be to Allah, the Lord of all beings!”” (39: 75)
The phrase is also a practical translation of the command found at the very last aya of the previous sura: “And say ˹Muhammad˺: “˹All˺ Gratitude be to Allah, Who did not take a child ˹for Himself˺, nor has He ever had a partner in ˹His˺ Kingship, or an ally against humiliation; and exalt Him immensely!””
[3732] The Qur’an is free from diverging away from the Truth, contradictions and discrepancies, as also dissonance in its words and meanings; the news it tells is truthful and the judgements it passes are just (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr): “An Arabic Qur’an of no crookedness!” (39: 28); “Would they not contemplate the Qur’an; had it been from another ˹source˺ besides Allah, they would have found many a discrepancy in it” (4: 82).
قَيِّمٗا لِّيُنذِرَ بَأۡسٗا شَدِيدٗا مِّن لَّدُنۡهُ وَيُبَشِّرَ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمۡ أَجۡرًا حَسَنٗا
[3733] The adjective describing the Qur’an as qayyiman is translated here as “straightforward” as per the opinion of al-Ṭabarī, Ibn Kathīr and al-Shinqīṭī who say that it is the opinion of most exegetes. Yet in another sense, the word qayyim means caretaker/overseer and thus the opinion of al-Rāzī, Abū al-Suʿūd, Ibn ʿĀshūr, that the Qur’an takes care of the well-being of God’s servants in respect of both worldly and religious affairs.
[3734] “He revealed to me this Qur’an to warn you with it and whoever it reaches” (6: 19).
[3735] That is, a painful Divine Punishment in this life and in the Hereafter (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī). On the other hand, ba’sun shadīd (mighty mettle) is usually associated with an enemy of great might met in battle (cf. 17: 5, 27: 33 and 48: 16), thus Ibn ʿĀshūr takes this to indicate an allusion that the fact that the Deniers will be trounced in battle at the hands of the Believers and that they are warned against this.
[3736] This ‘comely reward’ is Paradise (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī): “And gives glad tidings to those who Believe and do good deeds that theirs are Gardens under which rivers flow; whenever they are provided with a fruit from it, they would say: “This is what we have been provided with before!” They have been provided with it resembling each other. For them in it are purified spouses—they will abide therein forever” (2: 25).
مَّٰكِثِينَ فِيهِ أَبَدٗا
وَيُنذِرَ ٱلَّذِينَ قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗا
[3737] Warning against threats is more likely to get people to act, thus it is repeated here (cf. al-Biqāʿī, Naẓm al-Durar). Besides, given the stiff opposition that the Call of Faith was up against during the context of revelation, al-Kahf carries more warning to the Deniers than glad tidings to the Believers.
[3738] Given the context of revelation, the ones meant here are the pagan Makkan Arabs who were widely known for saying that the angels were God’s daughters (as found in 17: 40; cf. Ibn ʿĀshūr). But this could also refer to the Jews, for their saying that Ezra is the son of God (cf. 9: 30), and warns them for their assisting the Makkans in asking the Noble Prophet about the news of the Companions of the Cave and the Two-Horned King in their quest to discredit him (cf. cf. al-Biqāʿī, Naẓm al-Durar).
