పవిత్ర ఖురాన్ యొక్క భావార్థాల అనువాదం - ఇంగ్లీషు అనువాదం - డా. వలీద్ బలీహష్ అల్ ఉమ్రి - అనువాదం జరుగుతున్నది.
وَلَقَدۡ جِئۡنَٰهُم بِكِتَٰبٖ فَصَّلۡنَٰهُ عَلَىٰ عِلۡمٍ هُدٗى وَرَحۡمَةٗ لِّقَوۡمٖ يُؤۡمِنُونَ
[1643] The telling here of these stories and occurrences that will come to be true on the Day of Judgement and beyond are Signs for those who take heed so that they may prepare for their future and choose the path that takes them to their fate: “… indeed there has come to you a Light and a clarifying Book; *by it Allah guides those who follow His Pleasure to the path of peace and delivers them from utter darkness into light with His permission; He guides them to a Straight Path” (5: 15-16).
هَلۡ يَنظُرُونَ إِلَّا تَأۡوِيلَهُۥۚ يَوۡمَ يَأۡتِي تَأۡوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبۡلُ قَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِٱلۡحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشۡفَعُواْ لَنَآ أَوۡ نُرَدُّ فَنَعۡمَلَ غَيۡرَ ٱلَّذِي كُنَّا نَعۡمَلُۚ قَدۡ خَسِرُوٓاْ أَنفُسَهُمۡ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ
[1644] Ta’wīlahu (lit. its interpretation) is the coming true and realization of what it tells of and promises: resurrection, reckoning and Punishment (cf. al-Ṭabarī, Ibn Abī Ḥātim, Ibn Kathīr, al-Saʿdī): “Do they expect ˹nothing˺ but that the angels come upon them; or your Lord comes, or some of your Lord’s Signs come ˹upon them˺? On the Day when some of your Lord’s Signs come, a soul’s Believing will be to no avail to it had it not Believed earlier or earned good in its Believing. Say ˹Muhammad˺: “Wait ˹you˺, for we shall be waiting”” (6: 158).
[1645] “If only you could see ˹Muhammad˺ when they were stood at the Fire and then said: “How we wish we could be returned then we would ˹surely˺ not deny the Signs of our Lord and would be among the Believers!” *Nay, but what they used to hide before was made to come all too true to them. If they were to return they would ˹only˺ backtrack to what they were forbidden from—indeed they are liars” (6: 27-28).
[1646] “Losers indeed are those who deny the meeting of Allah, until when the Hour comes upon them all of a sudden, they would say: “Woe be us for wasting it ˹our lives˺!” They would carry their ˹burdensome˺ sins over their backs—sordid indeed what they carry” (6: 31).
[1647] The false idols and gods they used to set up as rivals to Almighty God (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَ يَطۡلُبُهُۥ حَثِيثٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتِۭ بِأَمۡرِهِۦٓۗ أَلَا لَهُ ٱلۡخَلۡقُ وَٱلۡأَمۡرُۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ
[1648] This passage and the next one mark an interpose; acting as anchorage for the flow of the discourse, a reminder of this sura’s central theme, Allah’s Godship (ulūhiyyah), and that He is the Sole Deserver of all acts of worship Who is not to be Associated with. The truly cosmic Signs detailed here are proofs of His Majesty, indications of the extent of His limitless Power, and rightfulness to devoted worship (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). This is the single most Truth that people engage in struggle over; the core Message of all Prophets throughout time: “Worship Allah ˹alone˺, there is no god for you besides Him”.
[1649] “Surely your Lord is Allah Who created the Heavens and Earth in six days, then Established Himself on the Throne, conducting every affair. None can intercede except by His permission. That is Allah—your Lord, so worship Him ˹alone˺. Will you not then be heedful?” (10: 3); “Allah is He Who has created the Heavens and Earth and everything in between in six days, then Established Himself on the Throne. You have no Protector or Intercessor besides Him. Will you not then be heedful?” (32: 4)
[1650] The verb istawā literally means rose and ascended in a manner befitting His Majesty only and unlike any of His creation. This Attribute of Almighty God (عز وجل) should be established as it is without tashbīh (drawing analogies), takyīf (adaptation) or taʿṭīl (repudiation). (Ibn Kathīr, al-Shawkānī)
[1651] The Qur’an depicts striking imagery of the relationship that holds between night and day in many places where they are mentioned as cosmic Signs of God’s magnificent creation; they are personified as truly odd companions who live in constant contrast and struggle: “You ˹Allah˺ merge night into day and You merge day into night” (3: 27); “He shrouds night over day. Indeed in these are Signs for those who pay heed” (13: 3); “The night is also a Sign for them: We strip the daylight from it, and behold!- they are left in darkness” (36: 37); “The sun is not permitted to overtake the moon, nor can the night outrun the day: each floats in ˹its own˺ orbit” (36: 40).
[1652] This is yet another Sign of God’s ability and He has subjected these planets for the benefit of creation; no one could have otherwise done so (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “He has made night and day subservient to you, and the sun, moon and stars, all dominated by His Command. There are certainly Signs in that for people who use their intellect” (16: 12).
[1653] God Almighty (سبحانه وتعالى) is the Sole Creator. He is the One Who truly controls His creation disposing of their affairs at will, (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Say: “Who provides for you from the Heavens and Earth? Who owns hearing and sight? Who brings forth the living from the dead and the dead from the living? And Who conducts every affair?” They will ˹surely˺ say: “Allah!” Say: “Will you not be Mindful?” (10: 31).
[1654] “So ˹all˺ gratitude is for Allah—Lord of the Heavens and Lord of Earth, Lord of all beings. *His ˹alone˺ is Majesty in the Heavens and Earth, and He is the All-Mighty, All-Wise” (45: 36-37).
ٱدۡعُواْ رَبَّكُمۡ تَضَرُّعٗا وَخُفۡيَةًۚ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ
[1655] The result of realizing how Magnificent and Dominant God is, is to direct one’s sincerest act of worship, supplication (duʿā’) to Him alone. al-Nuʿmān Ibn Bashīr (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Supplication is worship” then he (ﷺ) read: “Your Lord said: “Call on Me and I will answer you; those who are too proud to serve Me will enter Hell humiliated” (40: 60)” (Imām Aḥmad: 271, Abū Dāwūd: 1479, al-Tirmidhī: 2969).
[1656] This is one of the protocols of calling upon God through invocations, i.e. summoning up one’s most sincere prayers in true humbleness, wholeheartedly and in secret; finding this one-to-One connection in all sincerity (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). That God is invoked secretly in a low voice bears special significance and is sincerer of Faith as it shows how much the supplicator realizes the nearness of God and His presence in his life, as well as how respecting of his Sovereign he really is (cf. Ibn al-Qayyim, Badā’iʿ al-Fawā’id, 6/3). Abū Mūsā al-Ashʿarī (رضي الله عنه) said: “We were travelling with the Prophet (ﷺ) and people began raising their voices glorifying ˹Allah˺. The Prophet (ﷺ) said: “O people! Go easy on yourselves; you are not invoking one who is deaf or absent. You are calling One Who is All-Hearing, All-Near; He is with you” (al-Bukhārī: 2992, Muslim: 2704).
[1657] Those who overstep the proper limits in their supplication and worship are called muʿtadīn (transgressors) (cf. al-Ṭabarī, al-Saʿdī). ʿAbdullāh Ibn Mughaffal (رضي الله عنه) heard a son of his pray, saying: “O Allah, I ask You for the white castle in Paradise, when I am admitted into it, to be on my right”. He said to him: “Son, ˹only˺ pray to Allah to give you Paradise and seek refuge with Him from Hellfire for I truly heard the Messenger of Allah (ﷺ) say: “There will come after me, from this very nation, people who will transgress in supplication and purification (cleanliness)” (Abū Dāwūd: 96, Ibn Mājah: 3864, Imām Aḥmad: 20554).
وَلَا تُفۡسِدُواْ فِي ٱلۡأَرۡضِ بَعۡدَ إِصۡلَٰحِهَا وَٱدۡعُوهُ خَوۡفٗا وَطَمَعًاۚ إِنَّ رَحۡمَتَ ٱللَّهِ قَرِيبٞ مِّنَ ٱلۡمُحۡسِنِينَ
[1658] Another result of realizing the sheer Magnificence and Dominance of God Almighty is to steer clear of all forms of corruption and deviation from God’s commands; notably Associating with Him in worship and sinning. The world has been set aright by the sending of the Messengers (عليهم السلام) who explained and expounded God’s laws (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1659] This is yet another protocol of duʿā’ which signifies that one should not be too sure of oneself while supplicating to God, gloating over good deeds or, conversely, despairing of His Mercy. In sincere acts of devotion, one should earnestly invest both fear (al-khawf) and hope (al-rajā’). Indeed God speaks of the supplication of His most sincere servants, the Messengers (عليهم السلام) who are the role models of humanity in such a manner: “…indeed, they used to race in doing good, and call upon Us in hope and fear, totally humbling themselves before Us” (21: 90).
[1660] Those who observe such rules of conduct in supplication are good-doers and will gain God’s Mercy (Ibn al-Qayyim, Badā’iʿ al-Fawā’id, 3/31). Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Allah, Glory be His, says: “I am as much as my servant thinks of Me and I am with him whenever he mentions Me; if he mentions Me to himself, I will Mention him to Myself, if he mentions Me to a company, I will Mention him to a better company; if he draws nearer to Me by a hand span, I will Draw nearer to him an arm’s length, if he draws nearer to Me an arm’s length, I will Draw nearer to him the length of arms stretched out, and if he comes to Me walking, I will come to him jogging” (al-Bukhārī: 7405, Muslim: 2675).
وَهُوَ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۖ حَتَّىٰٓ إِذَآ أَقَلَّتۡ سَحَابٗا ثِقَالٗا سُقۡنَٰهُ لِبَلَدٖ مَّيِّتٖ فَأَنزَلۡنَا بِهِ ٱلۡمَآءَ فَأَخۡرَجۡنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِۚ كَذَٰلِكَ نُخۡرِجُ ٱلۡمَوۡتَىٰ لَعَلَّكُمۡ تَذَكَّرُونَ
[1661] These are further Signs of God’s sole rightfulness to worship. The analogy here is drawn between life-giving rain and how it transforms ‘dead’ land making it teem with life and producing all sorts of growths, on the one hand, and God’s Ability over bringing the dead to life and resurrecting them, on the other (cf. al-Rāzī). Further, people are likened to different plots of land of which some are ‘good’ and will readily benefit from rain, whilst others are ‘malicious’ and will only yield horrible produce; so, then, are people with regards to their reception of God’s Signs and Guidance (al-Saʿdī, Ibn ʿĀshūr): “˹Another˺ of His Signs is that He sends out the winds bearing glad tidings, giving you a taste of His Mercy… So observe the traces of Allah’s Mercy, how He revives the land after its death. Truly that is the Reviver of the dead; He is Able over all things” (30: 46 and 50).
[1662] Raḥmah (mercy) here means rain because with it God shows mercy on His creation and through it they are provided with the sources of life: water and food (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1663] This is a major Sign of God’s Ability to bring the dead to life: “Allah is the One Who sends forth the winds; they raise up the clouds; We drive them to a dead town and with them revive the land after its death: such will be the Resurrection” (35: 9); “Among His Signs is that you see the land devoid of life, but as soon as We send down rain upon it, it begins to stir ˹to life˺ and swell. Indeed, the One Who revives it can willingly revive the dead. He is certainly Most Able of everything” (41: 39): “We send blessed water down from the sky and grow with it gardens, harvest grain, *and soaring palm trees, with clustered dates; *a provision for the servants, and We give life with it to the land which is dead. Such is the coming forth ˹resurrection˺” (50: 9-11).
