قۇرئان كەرىم مەنىلىرىنىڭ تەرجىمىسى - قۇرئان كەرىمنىڭ ئىنگىلىزچە تەرجىمىسى د. ۋەلىيد بەلىھيش ئەلئۇمرىي تەرىپىدىن داۋاملىشىۋاتىدۇ.
۞ وَمَا مِن دَآبَّةٖ فِي ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَاۚ كُلّٞ فِي كِتَٰبٖ مُّبِينٖ
[2486] The following passage further gives evidence of God’s Powers citing some indications of the absolute Omnipotence and Omniscience of the One and true Master of the universe, of Whom they are so irreverent (cf. Rāzī, al-Biqāʿī, Naẓm al-Durar).
[2487] “How many a moving creature which carries not its provision but Allah provides for it as well as you—He is the All-Hearing, All-Knowing!” (29: 60).
[2488] Mustaqarr and mustawdaʿ are ambiguous. However, notably both al-Ṭabarī and al-Qurṭubī, among other exegetes, hold that they respectively mean: the place a creature resorts to at night and the place it is consigned to when it dies.
[2489] “He ˹Allah˺ has the keys of the Unseen, only He knows them. He knows ˹all˺ what is there in the land and sea; not a leaf that falls without Him knowing about it, not a seed in the ˹deepest recess of the˺ darkness of Earth, not a thing moist nor dry except ˹it˺ being in a clarifying book” (6: 59). The ‘clarifying book’ being The Preserved Tablet (al-Lawḥ al-Maḥfūẓ) in which everything is clearly written ever since God first created the universe (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ وَكَانَ عَرۡشُهُۥ عَلَى ٱلۡمَآءِ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۗ وَلَئِن قُلۡتَ إِنَّكُم مَّبۡعُوثُونَ مِنۢ بَعۡدِ ٱلۡمَوۡتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ
[2490] Would the One Who created these infinitely huge creatures be unable to return such a minutely small creature as a human being to Himself after death? (Cf. al-Ṭabarī)
[2491] Mastery of the Great Throne, God Almighty’s Sovereignty and magnetic Kingship are timeless and span across eternity. Such is the God they are called to worship.
That such an enormous creation as the Majestic Throne (cf. al-Albānī, Sharḥ al-Ṭaḥāwiyyah, p. 279) is placed over such fluid a matter as water is food for thought for those with inquisitive minds (cf. al-Wāḥidī, al-Basīṭ); only a God of unbounded Powers could bring such a thing into reality. This Majestic feat was there even before the creation of the Heavens and Earth!
[2492] Creation and life are a test from God: “Indeed We have made all that is over Earth an adornment for it so that We may test them, who would do better among you!” (18: 7); “˹The One˺ Who created death and life to test you who of you does better!” (67: 2).
[2493] Their erratic reply gives an example of what their hearts are bent on; sheer, heedless Denial in the face of God’s impregnable and beautifully detailed Signs.
وَلَئِنۡ أَخَّرۡنَا عَنۡهُمُ ٱلۡعَذَابَ إِلَىٰٓ أُمَّةٖ مَّعۡدُودَةٖ لَّيَقُولُنَّ مَا يَحۡبِسُهُۥٓۗ أَلَا يَوۡمَ يَأۡتِيهِمۡ لَيۡسَ مَصۡرُوفًا عَنۡهُمۡ وَحَاقَ بِهِم مَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ
[2494] This further shows how far they took their principled rejection of the Message to heart: so much so that they asked for Punishment to come upon them sooner rather than later (cf. Ibn ʿĀshūr).
وَلَئِنۡ أَذَقۡنَا ٱلۡإِنسَٰنَ مِنَّا رَحۡمَةٗ ثُمَّ نَزَعۡنَٰهَا مِنۡهُ إِنَّهُۥ لَيَـُٔوسٞ كَفُورٞ
[2495] In this reflective passage, we are given a privileged look at human nature and how people would normally fare in the face of Divine trial (as in Aya 7 above) (cf. Riḍā). It is comforting to the caller to the Truth to realize this home truth and to know that to do otherwise is uncharacteristic and requires extra effort; literally, a testing of patience coupled with wholehearted submission to the Will of God. Yet felicity and bountiful reward are due only to these select few.
[2496] This image, evoked by the verb ‘nazaʿa’, is that of forcefully tearing away something precious from the tight grip of someone holding on to it dearly. It is a very fitting image of how people are attached to their privileges and never succumb to forsaking them.
[2497] It is human nature, particularly among the well provided for who are bereft of the sweetness of Faith, to bask in the many Godly graces they are given forgetting that life is ever turbulent: in this way, they fail to seek everlasting pleasure in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Man wearies not of supplicating for good, and if evil befalls him, he is despondent, despairing. * And if We make him taste ˹some˺ mercy from Us after hardship has befallen him, surely he will say: “This is mine; I think not that the Hour will come. If I am returned to my Lord, surely with Him shall I have that which is most beautiful”. So We shall certainly inform those who had Denied of that which they had done, and We shall certainly cause them to taste of an awful Punishment* And when We bless man, he turns away ˹from Us˺ and withdraws ˹haughtily˺. Yet when evil touches him, he is full of prolonged supplication” (41: 49-51).
وَلَئِنۡ أَذَقۡنَٰهُ نَعۡمَآءَ بَعۡدَ ضَرَّآءَ مَسَّتۡهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّيٓۚ إِنَّهُۥ لَفَرِحٞ فَخُورٌ
[2498] Utter ingratitude is embodied in this statement. No sooner than his troubles are over, a human turns to a new chapter in his life and sets his sights on what is next; forgetting all about Who was behind this fortunate turn of events and ascribing it to none (cf. Ibn ʿĀshūr): “But if they turn away, We have not sent you ˹Muhammad˺ as a keeper over them. Your duty is only to deliver ˹the Message˺. Indeed, when We let someone taste a mercy from Us, they rejoice in ˹because of ˺ it. But when afflicted with evil because of what their hands set forth, then one becomes ever ungrateful” (42: 48).
إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ أُوْلَٰٓئِكَ لَهُم مَّغۡفِرَةٞ وَأَجۡرٞ كَبِيرٞ
[2499] These select few are an exception; they constantly wage the most arduous battles against their baser selves so as to purify their souls: “By time!* Verily man is in ˹constant˺ loss. *Except those who Believe and do good, and enjoin on each other Truth, and enjoin on each other patience” (103: 1-3). Ṣuhayb al-Rūmī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Wondrous indeed is the affair of the Believer! His affair is all good which applies to none but a Believer. When he comes by bliss, he becomes thankful and that is better for him; and when adversity touches him he becomes patient and that is better for him!” (Muslim: 2999)
فَلَعَلَّكَ تَارِكُۢ بَعۡضَ مَا يُوحَىٰٓ إِلَيۡكَ وَضَآئِقُۢ بِهِۦ صَدۡرُكَ أَن يَقُولُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ كَنزٌ أَوۡ جَآءَ مَعَهُۥ مَلَكٌۚ إِنَّمَآ أَنتَ نَذِيرٞۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ وَكِيلٌ
[2500] After this comfortably assuring, fact-revealing reflection on the baser side of human nature, which stands lacking in Faith no matter the Signs it is presented with, especially in good times, the Noble Messenger (ﷺ) is gently told to adhere to the totality of the Message and not shun facing his detractors with hard facts and tough admonition, no matter what lame rebuttal they concoct or erratic reaction they pull out of their sleeves (cf. al-Biqāʿī, Naẓm al-Durar): “A Book that has been sent down to you ˹Muhammad˺ – let there not be unease in your chest about it – so that you may warn with it, and it be a reminder to the Believers” (7: 2); “We certainly know that your heart is truly distressed by what they say” (15: 97); “Be patient, ˹Muhammad˺, and your patience is not but through Allah. And do not grieve over them and do not be in distress over what they conspire” (16: 127).
[2501] The Noble Prophet (ﷺ) is tasked with nothing but to deliver the Message and warn people with it. It is not within his remit to fulfil the whimsical wishes of those who oppose him (c.f. al-Ṭabarī, al-Qurṭubī, al-Shawkānī). An admonisher inevitably though experiences a backlash because his words fall hard on people.
