Anlam tercümesi Sure Sûratu'l-Bakarah - İngilizce Tercüme - Dr. Velid Beleyhiş Al-Amri - Üzerinde Çalışılıyor. - Sayfa numarası 2 - Kur'an-ı Kerim Ansiklopedisi

Al-Baqarah

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الٓمٓ

(1) Alif, Lām, Mīm^[12].

[12] Twenty nine suras in the Qur’an begin with these disjointed letters of the Arabic alphabet (known as al-ḥurūf al-muqaṭṭaʿah). Exegetes, over time, have speculated on their meaning, however, two opinions prevail. Firstly, that they indicate the inimitable nature of the Qur’an, as it is made up of letters from the Arabic alphabet. The Arabs at the time of revelation were the unrivalled masters of the Arabic language and yet when challenged were totally unable to create anything like the Qur’an. This, despite the fact that it heralded a complete overhaul of their socio-religious system, one that threatened their very own way of existence. This challenge to author something like it was delivered by the Qur’an in more than one place (cf. 10: 38, 11: 13, 17: 88). This bears testimony to the inimitable, Divine source of the Qur’an (cf. Ibn Kathīr, Ibn ʿĀshūr). Secondly, a significant number of the Prophet’s Companions (ﷺ), including the rightly-guided Caliphs, the Followers and their followers refrained from interpreting them, and since nothing has been reported from the Prophet (ﷺ) as to their meaning, we should also follow suit and say: “God knows best”.

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ذَٰلِكَ ٱلۡكِتَٰبُ لَا رَيۡبَۛ فِيهِۛ هُدٗى لِّلۡمُتَّقِينَ

(2) That^[13] Book^[14] – no doubt – in it is guidance to the Mindful^[15];

[13] The fact that the demonstrative pronoun dhālika (that) rather than hādhā (this) is employed in this aya to refer to the Book, the Qur’an, underlines its loftiness and most high status. (Ibn ʿUthaymīn, 1:28)
[14] This aya contains a pause of al-muʿānaqah (congruence) and, thus, has two alternative readings. In the Uthmanic codex this type of pause is symbolized by a pair of triangular shaped dots. If one is to pause at the first position one is not to pause at the second and vice versa. Under no circumstances is one to stop at both as the meaning would be seriously altered. In this position, if we pause at the first indication, the aya could be read as: “This Book in which there is no doubt, containing guidance to the Mindful”, in which emphasis is laid on the infallible Divine origin of the Qur’an and, thus, no one is to doubt it (cf. 41:42). Stopping at the second indication gives rise to the reading represented in the translation above, which emphasizes that the Qur’an is a Book of Guidance (cf. 17: 9).
[15] At-Taqwā, translated here and throughout this rendition as Mindfulness, is a central Qur’anic concept. It means being aware of God and watchful of Him in all our deeds and intentions; acts of the heart. This constant vigilance nurtures within a deep sense of sincerity and relatedness to God, thus eschewing worldly temptations and distractions which sway one from the real goal in life and the purpose of existence: namely, to worship God alone. Etymologically, it is derived from the verb ittaqā, i.e. placing protection between oneself and what can cause harm. The overall meaning is to be vigilant and aware of God at all times in order that His Punishment is avoided. (For more information see: Abdul-Ḥayy al-Faramāwī, al-Mawsūʿah al-Qur’āniyyah al-Mutakhaṣṣiṣah, entry “taqwā”, pp. 734-737.)

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ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ

(3) who ˹unshakably˺ Believe in the Unseen^[16], keep up the Prayer^[17] and give out of what We have provided for them;

[16] ‘The Unseen’ is al-Ghayb, i.e. what lies beyond the realm of perception and is only known through revelation. It is what people, particularly the materialistically oriented, find hard to Believe in, and includes, inter alia, the angels, life after death, Hellfire and Paradise. (al-Ṭabarī, Ibn Kathīr)
[17] ‘Keeping up the Prayer’, iqāmat aṣ-ṣalāh, entails performing it punctually and devoutly, observing the manner set forth by the Prophet (ﷺ), who said: “Pray as you have seen me Pray”. (al-Bukhārī: 631)

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وَٱلَّذِينَ يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ وَبِٱلۡأٓخِرَةِ هُمۡ يُوقِنُونَ

(4) who Believe in what is sent down to you ˹Muhammad˺ and what was sent down before you^[18], and have firm faith in the Hereafter.

[18] That is to Believe in what Muhammad (ﷺ) came with from God and what the Messengers came with before him without differentiation among them or Denial of what they came with.

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أُوْلَٰٓئِكَ عَلَىٰ هُدٗى مِّن رَّبِّهِمۡۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ

(5) These are guided by their Lord, and these are the successful^[19].

[19] ‘The successful’, al-mufliḥūn, are those who succeed in attaining what they wish for, namely, to be guided by God, and avoid the evil of what they fear. (al-Ṭabarī, Ibn ʿĀshūr)