Përkthimi i kuptimeve Surja El Bekare - Përkthimi anglisht - Dr. Valid Bulejhish El-Amri - Në proces. - Numri i faqes 42 - Enciklopedia e Kuranit Fisnik

253 : 2

۞ تِلۡكَ ٱلرُّسُلُ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضٖۘ مِّنۡهُم مَّن كَلَّمَ ٱللَّهُۖ وَرَفَعَ بَعۡضَهُمۡ دَرَجَٰتٖۚ وَءَاتَيۡنَا عِيسَى ٱبۡنَ مَرۡيَمَ ٱلۡبَيِّنَٰتِ وَأَيَّدۡنَٰهُ بِرُوحِ ٱلۡقُدُسِۗ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلَ ٱلَّذِينَ مِنۢ بَعۡدِهِم مِّنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ وَلَٰكِنِ ٱخۡتَلَفُواْ فَمِنۡهُم مَّنۡ ءَامَنَ وَمِنۡهُم مَّن كَفَرَۚ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلُواْ وَلَٰكِنَّ ٱللَّهَ يَفۡعَلُ مَا يُرِيدُ

(253) Those Messengers, We favoured some of them above others: among them are some to whom Allah spoke ˹directly˺^[434]; and some of them He raised by degrees^[435]. We granted Jesus, son of Mary, the clear evidences^[436], and bolstered him with the Holy Spirit^[437]. Had Allah willed, those who came after them^[438] would not have fought among each other, after the clear evidences^[439] that came to them. But they differed; some of them Believed while some of them Denied. Had Allah willed, they would not have fought among each other, But Allah does what He wills.

[434] God spoke directly to Moses (عليه السلام) (cf. 4: 164).
[435] They were raised in rank to higher levels than the others just like Prophet Muhammad (ﷺ). (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
[436] Miracles and the Evangel. (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr)
[437] Archangel Gabriel (عليه السلام).
[438] Succeeding generations.
[439] God’s Signs: miracles and Divine Writs, which are cause enough for them all to Believe.

254 : 2

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِمَّا رَزَقۡنَٰكُم مِّن قَبۡلِ أَن يَأۡتِيَ يَوۡمٞ لَّا بَيۡعٞ فِيهِ وَلَا خُلَّةٞ وَلَا شَفَٰعَةٞۗ وَٱلۡكَٰفِرُونَ هُمُ ٱلظَّٰلِمُونَ

(254) You who Believe! Spend of what We provided for you before a Day comes, when there will not be trading, nor bonds or intercession^[440]—indeed the Deniers are the unjust ones.

[440] The Day of Judgement on which no money, connections, or power of persuasion will avail a wrongdoer; only Divine Justice prevails. Cf. 2:48 and 2:122.

255 : 2

ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُۚ لَا تَأۡخُذُهُۥ سِنَةٞ وَلَا نَوۡمٞۚ لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ مَن ذَا ٱلَّذِي يَشۡفَعُ عِندَهُۥٓ إِلَّا بِإِذۡنِهِۦۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡۖ وَلَا يُحِيطُونَ بِشَيۡءٖ مِّنۡ عِلۡمِهِۦٓ إِلَّا بِمَا شَآءَۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَۖ وَلَا يَـُٔودُهُۥ حِفۡظُهُمَاۚ وَهُوَ ٱلۡعَلِيُّ ٱلۡعَظِيمُ

(255) ^[441] Allah, there is no god but Him^[442], the Ever-Living^[443], the All-Sufficient^[444]; neither drowsiness nor sleep overtakes Him^[445]; to Him belongs what is in the Heavens and Earth^[446]. Who is it, that is ˹so daring˺ to intercede with Him without His permission!^[447] He knows what is there in front of them and what is there behind them^[448], but they know nothing of His Knowledge, except what He wills. His Footstool^[449] encompasses the Heavens and Earth, and He is not taxed by maintaining them^[450]—He is the Most High, the Most Great.

[441] This aya is known as Āyat al-Kursī, lit. Aya of the Footstool. It is the single greatest aya in the Grand Qur’an. Ubayy Ibn Kaʿb (رضي الله عنه) narrated that the Prophet (ﷺ) once asked him: “Abū al-Mundhir, do you know which one of the ayas of the Book of Allah is the greatest?”… I said: (Allah, there is no god but Him, the Ever-Living, the All-Sufficient)”. He beat my chest and said: “By Allah, may knowledge be joyous to you Abū al-Mundhir!” (Muslim: 810) It is considered thus because it details the Attributes and Divine Characteristics of the God Who is truly worthy of worship: unlimited with regards to knowledge (omniscience), power (omnipotence), and existence (omnipresence). Any god would have to fulfil all these criteria to be truly worthy of worship. Among the virtues of this aya is that whoever recites it before going to sleep, will find that no devil comes near him until he wakes up. Rather, he is safeguarded in God’s guardianship (cf. al-Bukhārī: 2311).
[442] There is no god worthy of worship except Allah/God.
[443] His Life is the perfect Life: it was not preceded by non-existence nor will it be followed by annihilation (cf. 25: 58). It entails all the characteristics of perfection. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[444] Self-sufficient; He is free from want of help or assistance. He is also in charge of the affairs of all others besides Him. Without Him, they will all go to ruin (cf. 30: 25). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[445] Dozing off and falling asleep are but normal to all creation that are inherently frail, but they are unbecoming of God, the Ever-Living Sustainer of the universe.
[446] He is the Sole and Real Owner of the universe: thus, none is worthy of worship except Him. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[447] He is not like any sovereign with whom people, especially an inner circle of close aides and relatives, dare to intercede, relying on his need of them. Instead, God is free from need of help or assistance.
[448] He is in full knowledge of the past, present and future of all His creations. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[449] According to Ibn ʿAbbās (رضي الله عنهما), al-Kursī is ‘the Footstool’, is where Allah’s Feet are put, without likening Him to any of His creation; “Nothing is like Him; He is the All-Hearing, All-Seeing”. (42: 11) It is a separate creation to the ʿArsh, the Throne, and is smaller in size. al-Qurṭubī commenting on al-Kursī says in his Tafsīr: “Prophetic narrations bear evidence that al-Kursī is a great creation in front of the Throne and the Throne is greater than it”.
[450] God Almighty’s power and capability are inexhaustible.

256 : 2

لَآ إِكۡرَاهَ فِي ٱلدِّينِۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَيِّۚ فَمَن يَكۡفُرۡ بِٱلطَّٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَاۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

(256) There is no coercion in religion^[451]; guidance has been set ˹clearly˺ apart from error. Whoever renounces false idols^[452] and Believes in Allah, has ˹indeed˺ held tight to the surest of ties^[453]; there is no undoing it—Allah is All-Hearing, All-Knowing.

[451] This is a great Islamic principle whereby no one is to be coerced to Believe. Instead, both right and wrong have been clearly demarcated for those of good reason to see. The choice of which to follow is left to the person, but the duty of the Believers is to make sure that people know what is right and what is wrong. Ibn ʿĀshūr (al-Taḥrīr wa al-Tanwīr, 2: 499) opines that this aya immediately follows Āyat al-Kursī for good reason. He has it that: “…all that the previous aya contains of the clear proofs of the Oneness and Greatness of the Creator, and the purgation of Godliness from all the impurities that other nations plagued it with, would surely lead those of good reason to accept this religion ˹Islam˺, whose precepts and dictates are quite clear and upright, willingly, without coercion or compulsion”.
[452] Aṭ-Ṭāghūt is everything with regards to which people exceed proportionate limits be it worshipped, followed or obeyed. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[453] A metaphorical tie (or handle) that gives grip to the rope that leads to Allah, i.e. Islam (cf. al-Bukhārī: 3813, Muslim: 2484).