قۇرئان كەرىم مەنىلىرىنىڭ تەرجىمىسى - قۇرئان كەرىمنىڭ ئىنگىلىزچە تەرجىمىسى د. ۋەلىيد بەلىھيش ئەلئۇمرىي تەرىپىدىن داۋاملىشىۋاتىدۇ.
Ibrāhīm
الٓرۚ كِتَٰبٌ أَنزَلۡنَٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَٰطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ
[2965] The sura opens with these three 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).
[2966] The expression al-ẓulumāt wa al-nūr (lit. darknesses and light) is quite recurrent throughout the Qur’an. ‘Darkness’ is invariably always found in the plural form (ẓulumāt) whilst ‘light’ (al-nūr) is conversely always in the singular. They could mean both tangible and abstract darkness and light; ignorance, Association and sin as opposed to knowledge, Belief and obedience (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Indeed the Straight Path of God to which the Messenger (ﷺ) was calling is glaring ‘light’ but they rejected the call, turned against it and stuck to the ‘darknesses’ they were used to: “Indeed there has come to you a Light from Allah 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).
[2967] “Allah is the Ally of the Believers; He delivers them from darkness into light. ˹But˺ Those who Deny, the allies of whom are the false idols; they take them out of light into darkness” (2: 257); “It is not for a soul to Believe except by Allah’s permission; and He places blight over those who mind not” (10: 100).
[2968] This ‘Path’ is the ‘light’ that leads to Almighty God, the All-Prevailing, Who is not to be resisted or fought against, the All-Praiseworthy, Whose laws and decrees are praiseworthy, free from error (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī). The one who follows this Path will both be safe, by God’s protection, and on to a desirable end (cf. al-Baiḍāwī, Abū al-Suʿūd).
ٱللَّهِ ٱلَّذِي لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَوَيۡلٞ لِّلۡكَٰفِرِينَ مِنۡ عَذَابٖ شَدِيدٍ
[2969] This is the God, the ‘Allah’ they claimed they worshipped (cf. 39:3), to Whom they are being called; the Real Sovereign of the Heavens and Earth, but they mind not (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
ٱلَّذِينَ يَسۡتَحِبُّونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا عَلَى ٱلۡأٓخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبۡغُونَهَا عِوَجًاۚ أُوْلَٰٓئِكَ فِي ضَلَٰلِۭ بَعِيدٖ
[2970] ‘Severe Punishment’, which is so swiftly mentioned here at the beginning of the sura and is so graphically described throughout this sura, is what the then severely aggressed against Believers were expecting to befall their persecutor, the ẓālimūn (unjust).
[2971] They not only used to ‘turn away’ (yaṣuddūna) from the Truth themselves but also did their best to divert other people from it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). They would always cast the religion of God in bad light, showing it as defective and imperfect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “And when Our Signs are recited to them as clear proofs, they say: “This is naught but a man who desires to turn you from that which your fathers used to worship”. And they say: “This is naught but a fabricated perversion”. And those who Denied say to the Truth when it comes to them: “This is naught but manifest sorcery”” (34: 43).
وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوۡمِهِۦ لِيُبَيِّنَ لَهُمۡۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
[2972] The passage and the next two, up to Aya 18, provide the necessary precedent to drive home both main messages of the sura; to hearten the Messenger (ﷺ) and the Believers and warn the enemies of the Message.
[2973] Ibn ʿĀshūr opines that this could be in reply to the Deniers who out of sheer intransigence demanded that the Qur’an be sent down in a foreign tongue (cf. 41: 44; al-Ṭabarī); they thought that Divine Writs had a special language like Syriac or Hebrew and so they had superstitious beliefs in them. But Messengers are only sent to clarify to their people not to confound them: “Had We made it a Qur’an in a foreign tongue, they would say: “If only its Signs were expounded. What! A foreign tongue and an Arab ˹Messenger˺?” Say: “It is a guidance and a healing for those who Believe, and those who do not Believe have a deafness in their ears, and it is a blindness for them” (41: 44).
[2974] In His Infinite Wisdom, Almighty God guides and misguides only those who are deserving of either one of the two (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Say: “Verily Allah misguides whoever He wills and guides to Him whoever returns ˹repentant˺”” (13: 27); “But He only misguides the Transgressors; *those who break the covenant of Allah after it has been set as binding, sever what Allah ordained to be joined, and sow corruption in the land. These are, indeed, the Losers” (2: 26-27).
وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ بِـَٔايَٰتِنَآ أَنۡ أَخۡرِجۡ قَوۡمَكَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ وَذَكِّرۡهُم بِأَيَّىٰمِ ٱللَّهِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ
[2975] The Messages of Prophets Moses (عليه السلام) and Muhammad (ﷺ) are inherently alike; they both came with God’s Signs to deliver people from darkness into light (cf. Ibn ʿĀshūr). A notable difference though is that Prophet Muhammad’s Message is global, to deliver ‘people’ (al-nās) from darkness into light, while that of Prophet Moses was specific to his people (qawmaka).
[2976] Although exegetes are of different opinions as to what these ‘Signs’ (āyāt) refer to, whether the miracles of Moses or the Torah itself, Abū Ḥayyān, given the co-text and in provision of supportive evidence, sees that it means the Signs (verses) of the Torah which were sent in Hebrew, the tongue of his people, as much as the Signs (ayahs) of the Qur’an which came down in Arabic, the tongue of Prophet Muhammad’s people.
[2977] Ayyām Allāh (lit. the Days of Allah) are the days on which God Almighty showered them with favours, as well as the days of His Wrath and Punishment; so that they may heed and be grateful and/or be warned (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr; see also Muslim: 2380).
These Days were well known to them (cf. al-Ṭabarī, Ibn ʿĀshūr): “˹Mention˺ When Moses said to his people: “My people, remember Allah’s favour on you when He made amongst you Prophets and kings and He gave you that which He had not given any humans ˹besides you˺”” (5: 20).
[2978] Such are times; they are either difficult or easy (cf. Ibn ʿĀshūr). A true Believer needs to be persistent in both circumstances, to be ever grateful for God’s favours and to always endure patiently in difficult times (cf. al-Rāzī). Ṣuhayb al-Rūmī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Wounderous is the affair of the Believer. His affair is all good and that is true only to a Believer. When a happy occurrence comes his way, he shows gratitude and that is better for him. And when a hurtful occurrence befalls him, he shows patience and that is better for him” (Muslim: 2999).
