Маънолар таржимаси Сура Юнус - Инглизча таржима - д. Валид Блейҳеш Умарий - таржима жараёни давом этмоқда. - Бет рақами 211 - Қуръони Карим қомуси

21 : 10

وَإِذَآ أَذَقۡنَا ٱلنَّاسَ رَحۡمَةٗ مِّنۢ بَعۡدِ ضَرَّآءَ مَسَّتۡهُمۡ إِذَا لَهُم مَّكۡرٞ فِيٓ ءَايَاتِنَاۚ قُلِ ٱللَّهُ أَسۡرَعُ مَكۡرًاۚ إِنَّ رُسُلَنَا يَكۡتُبُونَ مَا تَمۡكُرُونَ

(21) ^[2324]Whenever We make humans taste mercy after a hardship that touched them, no sooner, they work their wiles against Our Signs^[2325]! Say ˹Muhammad˺ “Allah is swifter in wiles”.^[2326] Indeed Our messengers write down what you scheme^[2327].

[2324] This passage identifies the source of the Deniers’ surety by means of which they make such foolhardy demands and toy with God’s most serious Message. They felt secure that no harm could come their way (cf. Abū Ḥayyān, Ibn ʿĀshūr). But the precariousness and transience of life as they know it, is beautifully pictured in this passage and the next one through illustrative examples, so that they may reconsider their position: “People! Worship your Lord Who created you and those before you so that you might be Mindful. *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. Therefore, ˹knowing this,˺ do not set up ˹rivalling˺ equals for Him” (2: 21-22).
[2325] These could be the cosmic Sings (cf. al-Rāzī, Riḍā) as well as the Qur’anic Signs (cf. al-Wāḥidī, al-Basīṭ, Ibn ʿĀshūr); as they could all be denied and/or misinterpreted.
[2326] “Yet ˹in the end,˺ such evil scheming engulfs none but its authors” (35: 43).
[2327] Rusulunā (Our messengers) are the angels who are in charge of recording people’s deeds (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān): “Or do they think We cannot hear their secret ˹thoughts˺ and their private counsel? Yes indeed and Our messengers are at their sides, recording ˹everything˺” (43: 80).

22 : 10

هُوَ ٱلَّذِي يُسَيِّرُكُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۖ حَتَّىٰٓ إِذَا كُنتُمۡ فِي ٱلۡفُلۡكِ وَجَرَيۡنَ بِهِم بِرِيحٖ طَيِّبَةٖ وَفَرِحُواْ بِهَا جَآءَتۡهَا رِيحٌ عَاصِفٞ وَجَآءَهُمُ ٱلۡمَوۡجُ مِن كُلِّ مَكَانٖ وَظَنُّوٓاْ أَنَّهُمۡ أُحِيطَ بِهِمۡ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ لَئِنۡ أَنجَيۡتَنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ

(22) ^[2328]He is the One Who carries you^[2329] through the land and at sea^[2330], until when you are in the vessels and they run them^[2331] in favourable wind, and they rejoice in it, ˹suddenly˺ a gusty gale comes upon them and come upon them waves from everywhere and they become certain that they have been surrounded, they invoke Allah being devout in religion to Him: “Should You save us from this, we shall surely be among the thankful!”

[2328] Here is a detailing of the purport of the previous aya, especially people’s reverting to their old ways of rebelliousness after having been saved by God from the ghastly grip of horror.
[2329] God Almighty is the One Who grants people the ability to walk, travel and make and use vehicles (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī): “The One Who created the species, all of them, and has made for you of vessels and livestock those which you ride. *That you may settle yourselves upon their backs and then remember the favour of your Lord when you have settled upon them and say: “Glorified be He, Who has subjected this to us while we were not able of that. *Indeed to our Lord we are returning”” (43: 12-14).
[2330] People’s journey in life, vulnerable and precarious as it is, is analogous to a sea voyage, where people ride and never are sure when the tide will turn against them. People need to realize that it is only God’s grace that keeps them safe from the woes and perils that stare them in the face. If they do so, they would surely humble themselves willingly to Him. How many a time have people promised God to be more devout when they are met with life’s harsher realities, only but to easily forget about this once they are delivered: “When affliction touches you at sea those you pray to besides Him desert you, but when He brings you back safe to land you turn away—man is ever ungrateful!” (17: 67)
[2331] This second-person plural (you) to third-person plural (them) pronoun shift alludes to the thankless Deniers (cf. Ibn ʿĀshūr).

23 : 10

فَلَمَّآ أَنجَىٰهُمۡ إِذَا هُمۡ يَبۡغُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّۗ يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغۡيُكُمۡ عَلَىٰٓ أَنفُسِكُمۖ مَّتَٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ثُمَّ إِلَيۡنَا مَرۡجِعُكُمۡ فَنُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ

(23) Whenever He saves them, they no sooner wrongfully transgress^[2332] in the land. O people, your transgression is ˹only˺ against your own selves; ˹It is no more than˺ a ˹passing˺ enjoyment of this worldly life, then to Us shall be your return and We shall tell you ˹the Truth˺ of what you used to do^[2333].

[2332] By Denying, Associating false deities with God and committing excesses and sins (cf. al-Ṭabarī, Ibn Kathīr. al-Saʿdī). All transgression is wrongful but it is qualified here with bi ghayr al-ḥaqq (wrongfully) to emphasize its nature (cf. Ibn ʿĀshūr).
[2333] God’s telling them of their deeds is a tacit threat whereby they need to mind their deeds (cf. al-Rāzī), which are shameful to say the least, since He knows everything and has a minutely detailed record of them: “And the book ˹record of deeds˺ will be placed ˹open˺, and you will see the criminals fearful of what is within it, and they will say: “Woe to us! What is this book that leaves nothing small or great except that it has enumerated it?” They will find what they did present ˹before them˺. And your Lord does injustice to no one” (18: 49).

24 : 10

إِنَّمَا مَثَلُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ مِمَّا يَأۡكُلُ ٱلنَّاسُ وَٱلۡأَنۡعَٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ زُخۡرُفَهَا وَٱزَّيَّنَتۡ وَظَنَّ أَهۡلُهَآ أَنَّهُمۡ قَٰدِرُونَ عَلَيۡهَآ أَتَىٰهَآ أَمۡرُنَا لَيۡلًا أَوۡ نَهَارٗا فَجَعَلۡنَٰهَا حَصِيدٗا كَأَن لَّمۡ تَغۡنَ بِٱلۡأَمۡسِۚ كَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَتَفَكَّرُونَ

(24) ^[2334]Indeed the example of the worldly life is nothing more than water that We send down from the sky; ^[2335]soon it gets mixed in the plants of the ground, the kind that people and animals consume^[2336], until when the land assumes its ornament and beautifies^[2337] itself and its owners become sure that they are able over it^[2338], ˹there˺ comes upon it Our Command^[2339] at night or in the morning and We make it mowed as if it did not thrive ˹only˺ yesterday—thus We detail the Signs for people who ponder^[2340].

[2334] Now that the precariousness of life has been so beautifully captured, its transient nature is depicted here through potent analogy. This is so people may realize that life is nothing but an illusory enjoyment (cf. 3: 185) and that there is no escape from God except to Him (cf. Abū Ḥayyān, Riḍā).
[2335] The language employed also draws a picture of an ephemeral, cursory life; no sooner than the rain falls, plants grow to their full glory only then to wither away (cf. Ibn ʿĀshūr). The same expressive language is employed elsewhere but, given the context of the aya, it puts more emphasis on the transitory and brief nature of life: “And give them ˹Muhammad˺ the example of the worldly life: like water that We send down from the sky, soon it gets mixed in the plants of the ground, ˹lo˺ it become chaff, scattered by the winds—Allah is ever Able over everything” (18: 45).
[2336] Further, this fleeting nature of life is tangibly portrayed by liking it to the commonplace plants that are easily available for consumption by humans and animals alike; nothing hard to come by or enduring!
[2337] “And you see the land lifeless, but as soon as We send rain down on it, it stirs ˹to life˺ and swells, and produces every type of pleasant plant” (22: 5). The depiction of plants appearing so appealing to sight suggests a beauty who wears her best and, thus, is coveted by all. Little do they know that looks are deceiving! (Cf. Ibn ʿĀshūr)
[2338] That is they become sure that they will reap its harvest (cf. al-Ṭabarī, Ibn Kathīr).
[2339] God’s decree of its destruction (cf. al-Ṭabarī, Ibn ʿAṭiyyah).
[2340] This life is nothing but an illusory enjoyment (3: 185) that will soon come to an abrupt end by death, but the Hereafter is the real life, the everlasting abode, that those of sound reason need to strive for: “The life of this world is merely a plaything and a distraction; the true life is in the Final Abode, if only they knew” (29: 64); “Know you all that the life of this world is but a plaything, a distraction, an ornament, mutual boasting among you, and vying for increase in property and children—as the likeness of of a rain whose vegetation impresses the farmers; then it withers such that you see it turn yellow; then it becomes chaff. And in the Hereafter there shall be severe Punishment, forgiveness from Allah, and Pleasure, and the life of this world is naught but an illusory enjoyment” (57: 20); “Do you not see that Allah sends down rain from the sky and makes it flow as springs in the ground; then He produces thereby crops of varying colours; then they dry and you see them turn yellow; then He makes them crumbled to dust. Indeed in that is a reminder for those of reason” (39: 21).

25 : 10

وَٱللَّهُ يَدۡعُوٓاْ إِلَىٰ دَارِ ٱلسَّلَٰمِ وَيَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ

(25) Allah calls for the Abode of Peace^[2341] and guides whoever He wishes to a Straight Path.

[2341] Paradise, where peace is real and everlasting, unlike the worldly life (cf. al-Khāzin, al-Wāḥidī, al-Basīṭ, Abū al-Suʿūd).