قۇرئان كەرىم مەنىلىرىنىڭ تەرجىمىسى - قۇرئان كەرىمنىڭ ئىنگىلىزچە تەرجىمىسى د. ۋەلىيد بەلىھيش ئەلئۇمرىي تەرىپىدىن داۋاملىشىۋاتىدۇ.
Ar-Ra‘d
الٓمٓرۚ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِۗ وَٱلَّذِيٓ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ ٱلۡحَقُّ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يُؤۡمِنُونَ
[2846] The sura opens with these four disjointed letters so as to highlight the Qur’an’s inimitable nature and which are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
[2847] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the Qur’an’s ayas (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[2848] This aya, as much as the very last aya of this sura, sends a firmly assuring message to the Noble Prophet (ﷺ) that he stands on solid ground and needs not be worn out by the criticism of his adversaries and their preposterous demands. What follow are further supporting Signs and argumentations.
ٱللَّهُ ٱلَّذِي رَفَعَ ٱلسَّمَٰوَٰتِ بِغَيۡرِ عَمَدٖ تَرَوۡنَهَاۖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَۖ كُلّٞ يَجۡرِي لِأَجَلٖ مُّسَمّٗىۚ يُدَبِّرُ ٱلۡأَمۡرَ يُفَصِّلُ ٱلۡأٓيَٰتِ لَعَلَّكُم بِلِقَآءِ رَبِّكُمۡ تُوقِنُونَ
[2849] As in Sura al-Anʿām, given that the ones being implicated as Denying are the Makkan pagans, who knew ‘Allah’ but had a distorted perception of Him, the Majestic Name ‘Allah’ is employed here as much as it is there to set aright their misconception and make them appreciate His Signs (cf. Ibn ʿĀshūr); this is most clearly apparent in Aya 16 below.
[2850] Exegetes give bi ghayri ʿamadin tarawnahā (lit. without pillars you see them) two explanations. First, and the more agreed one, is that which signifies that the Heavens are actually raised without pillars as is plain to the eye (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). This reasoning accords with Aya 22: 65: “And ˹He˺ holds off the Heavens not to fall on Earth except by His permission!” and is the more becoming in highlighting God’s unmatchable Ability. So, accordingly, tarawnahā (lit. you see them) is meant to emphasize the nonexistence of pillars (cf. Ibn Kathīr). The second reading is that there are pillars but invisible ones (cf. Ibn Kathīr and Ibn ʿAṭiyyah, who account for this reading).
[2851] 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 (سبحانه وتعالى) should be established as it is without tashbīh (drawing analogies), takyīf (adaptation) or taʿṭīl (repudiation). (Ibn Kathīr, al-Shawkānī)
[2852] This ‘specified term’ is the end of the world and the coming of the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2853] God Almighty, in His infinite Ability, runs and oversees all of the affairs of His creation (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Shawkānī): “There is not a single moving creature on Earth except its provision being from Allah and He knows its place of stay and place of storage; all ˹the details˺ are in a clarifying Book” (11: 6).
[2854] The Signs are detailed over and over again so that Believers may find enough assurance in them, but Deniers are bent on not paying heed: “He is the One Who made the sun a glow and the moon a light and ordained for it stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth; He details the Signs for those who attain knowledge. *Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs for the Mindful ones. *Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs” (10: 5-7).
وَهُوَ ٱلَّذِي مَدَّ ٱلۡأَرۡضَ وَجَعَلَ فِيهَا رَوَٰسِيَ وَأَنۡهَٰرٗاۖ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوۡجَيۡنِ ٱثۡنَيۡنِۖ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ
[2855] Now that the heavenly (extra-terrestrial) Signs have been talked of, other earthly (terrestrial) Signs are provided here (cf. Ibn Kathīr).
[2856] A great bounty of God’s (سبحانه وتعالى) whereby He made the planet on which humans exist conducive to their living: “He Who made the land a carpet and the sky a roof for you, and sent water down from the sky and grew with it ˹all sorts of˺ produce as provisions for you”. (2: 22)
[2857] Part of making Earth fit to live on is that its crust is maintained with stabilizing mountains and flowing rivers, which carry water, the substance of life to all creatures, easily running through it (cf. al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr): “He cast into Earth firmly-set ˹stabilizers˺ – lest it should shift with you – and ˹made˺ rivers and paths that you may be guided” (16: 15); “We made in it ˹Earth˺ soaring firmly-set ˹stabilizers˺ and gave you sweet water to drink”. (77: 27)
[2858] Zawjayn means a pair of divergent nature; sweet and sour, hot and cold, black and white (cf. al-Rāzī, Ibn al-Jawzī, al-Shawkānī). This is both a bounty and a cause for contemplation; how then would the same nature be able to produce two things of contrasting natures, yet complementing each other, had not God Almighty (سبحانه وتعالى) willed it so! (Cf. al-Rāzī, al-Shinqīṭī, Aḍwā’ al-Bayān.) This is followed by mention of the obvious complementary/contrasting dualism of night and day.
وَفِي ٱلۡأَرۡضِ قِطَعٞ مُّتَجَٰوِرَٰتٞ وَجَنَّٰتٞ مِّنۡ أَعۡنَٰبٖ وَزَرۡعٞ وَنَخِيلٞ صِنۡوَانٞ وَغَيۡرُ صِنۡوَانٖ يُسۡقَىٰ بِمَآءٖ وَٰحِدٖ وَنُفَضِّلُ بَعۡضَهَا عَلَىٰ بَعۡضٖ فِي ٱلۡأُكُلِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
[2859] This is a parable of the hearts of people who are all showered with the same life giving water, the Message. Although existing next to each other, and prone to the same conditions, they receive it differently, like adjacent plots of land whose soil is different. Some will thrive, flower and flourish while others will only turn salty and foul! (cf. al-Ṭabarī, Ibn ʿAṭiyyah).
[2860] Fruits are the produce of plants (al-ukul, lit. what is eaten) varying in taste, shape, colour, smell, benefit and use (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
۞ وَإِن تَعۡجَبۡ فَعَجَبٞ قَوۡلُهُمۡ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِي خَلۡقٖ جَدِيدٍۗ أُوْلَٰٓئِكَ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ وَأُوْلَٰٓئِكَ ٱلۡأَغۡلَٰلُ فِيٓ أَعۡنَاقِهِمۡۖ وَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
[2861] This passage is interpolative, reflecting on the intransigence and lack of willingness to Believe that marred the Deniers (cf. Ibn ʿĀshūr) and that much troubled the Messenger (ﷺ); further underlining the Deniers’ lack of Truth, by projecting some of their aberrations and absurd demands.
[2862] Exegetes interpret these aghlāl as material yokes which will collar their necks on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, al-Shawkānī). Others see it as the ‘yokes’ of misguidedness which tightly surround their necks so that they cannot see the Truth for what it is (cf. al-Baiḍāwī, al-Saʿdī). al-Qāsimī opines that it means the ‘yokes’ of their minds which prevent them from seeing God’s Signs!
