Қуръони Карим маъноларининг таржимаси - Инглизча таржима - д. Валид Блейҳеш Умарий - таржима жараёни давом этмоқда.
إِلَّا رَحۡمَةٗ مِّن رَّبِّكَۚ إِنَّ فَضۡلَهُۥ كَانَ عَلَيۡكَ كَبِيرٗا
[3688] God Almighty (سبحانه وتعالى) would not take away the Qur’an, the main means of guidance, out of mercy to His Prophet and to His servants (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3689] God Almighty (سبحانه وتعالى) favoured the Noble Messenger (ﷺ) with the Message, the Qur’an and the laudable position on the Day of Judgement among many other favours. So He would not deprive him of the favour that He revealed to him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Indeed the Grace of Allah on you ˹Muhammad˺ is great!” (4: 113)
قُل لَّئِنِ ٱجۡتَمَعَتِ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَىٰٓ أَن يَأۡتُواْ بِمِثۡلِ هَٰذَا ٱلۡقُرۡءَانِ لَا يَأۡتُونَ بِمِثۡلِهِۦ وَلَوۡ كَانَ بَعۡضُهُمۡ لِبَعۡضٖ ظَهِيرٗا
[3690] The Qur’an is the greatest miracle which is singularly inimitable; a “great favour” on the Noble Messenger (ﷺ) indeed (cf. Ibn ʿĀshūr) being the ultimate, conclusive, everlasting proof of his Messengership (cf. Abū Ḥayyān).
[3691] The jinn are specifically mentioned here either to denote all-inclusiveness and/or in answer to the Arabs who believed that the jinn were able to do stupendous feats of verbal art (cf. Ibn ʿĀshūr).
[3692] The Qur’an’s miraculousness and inimitability lie in both its word and meaning. It lies in the way it is worded and styled, and how its words denote meaning, as well as how it informs us about the Unseen: God Almighty, His Names and Attributes, His angels, telling of long-gone events and happenings, the resurrection and how creation returns to their Creator. Its miraculousness is, moreover, borne out in the cogent logical examples and potent similitudes that it poses (cf. Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ, 5: 428). The Qur’an is rife with scientific miracles that only modern scientific breakthroughs and advanced technology have revealed and were not available to people at the time of revelation (cf. for example: 32: 12-14 (which detail the formation of human embryos in the womb); 24: 43 and 30: 48 (which detail how rain clouds come to be formed high up in the sky); 78: 7 (which says that the mountains are pegs that stabilize the crust of the Earth). People will continue to discover more scientific miracles in the Qur’an and signs of its Truth as they develop their tools and become wiser: “We shall show them Our Signs in the horizons, and within themselves, until it becomes clear to them that it is the Truth” (41: 53).
This very daring challenge in and of itself is proof enough of its miraculousness (cf. Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ, 5: 408). Assuming for the sake of argument that the Noble Messenger (ﷺ) was the author of the Qur’an, a wise heart would not dare pose such a glaring challenge to those who are keenest on discrediting him, especially when they are the greatest in the art they are being dared to.
The inimitability of the Qur’an is such that the Qur’an itself mounts a challenge for its contemporaries, repeated a number of times (cf. 2: 23, 10: 38, 11: 13, 17: 88), to come up with something like it, ten suras, or even a single sura of it. It is quite telling to note that this challenge was posed to a people who were acknowledged masters of the art of oratory and rhetoric, poetry and prose, rhymed prose and soothsaying. In fact, in pre-Islamic Arabia, the Arabs esteemed linguistic prowess to such an extent that they held annual meetings, prominent among which were ʿUkāẓ (being the name of the place where the competitions used to be held), al-Nadwah (the forum) and Dhū-l-Majāz (that of the figurative language), in which every linguistic talent was showcased and the latest magna opera of celebrated orators and poets were made public. Some poems were immortalized by being written in gilded letters and suspended over the walls of Arabia’s holiest shrine ever, the Kaʿbah in Makkah. These poems became widely known as muʿallaqāt (the hanging odes) and are still being lovingly memorized by Arab literature connoisseurs and school-children up to this day. Also, it is worth noting that these people were absolutely bent on discrediting the Qur’an and ascribing it to the Prophet as we can see in this sura and in the rest of the Qur’an.
وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورٗا
[3693] The “examples” posed in the Qur’an, cogent as they are, are but one aspect of its inimitability (cf. Ibn ʿĀshūr).
[3694] Mathal (singular, the plural being amthāl, examples) are the proofs and evidences, admonitions and similitudes, and the stories and morals which are varyingly mentioned in the Qur’an so that people of sound reason may contemplate and take heed (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3695] Kufūran is hyperbolic of kufr, Denial (cf. Abū al-Suʿūd). i.e. extreme Denial.
وَقَالُواْ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا
[3696] Out of their extreme Denial, the heart-smitten denied the Truth and treated this great favour with insolent ingratitude, thus they refused to acknowledge the Qur’an, disdained from following the guidance it pointed out to them and hence they frivolously suggested being shown ‘miracles’ which are of no use or even catastrophic to them (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Shawkānī).
أَوۡ تَكُونَ لَكَ جَنَّةٞ مِّن نَّخِيلٖ وَعِنَبٖ فَتُفَجِّرَ ٱلۡأَنۡهَٰرَ خِلَٰلَهَا تَفۡجِيرًا
أَوۡ تُسۡقِطَ ٱلسَّمَآءَ كَمَا زَعَمۡتَ عَلَيۡنَا كِسَفًا أَوۡ تَأۡتِيَ بِٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ قَبِيلًا
أَوۡ يَكُونَ لَكَ بَيۡتٞ مِّن زُخۡرُفٍ أَوۡ تَرۡقَىٰ فِي ٱلسَّمَآءِ وَلَن نُّؤۡمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيۡنَا كِتَٰبٗا نَّقۡرَؤُهُۥۗ قُلۡ سُبۡحَانَ رَبِّي هَلۡ كُنتُ إِلَّا بَشَرٗا رَّسُولٗا
[3697] The expression subḥāna Rabbī (Glorified may my Lord be) emphatically exalts God Almighty above and beyond being forced to meet such intransigent demands. If He wills, He would answer whatever He wishes of these and if He so wishes he would not answer any of them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰٓ إِلَّآ أَن قَالُوٓاْ أَبَعَثَ ٱللَّهُ بَشَرٗا رَّسُولٗا
[3698] That is, if God Almighty were to ever send a Messenger, he would be an angel not a mere human being, was the original issue that stood between people of all nations and Believing (cf. al-Rāzī, Ibn ʿĀshūr). Out of rebelliousness they thought that it would be unbecoming of them to follow the Messenger, who was no more than a human being like themselves, but they forgot about the proofs and evidences that he came with (cf. al-Qurṭubī): “And they say ˹mockingly˺: “What kind of messenger is this who eats food and goes about in market-places ˹for a living˺? If only an angel had been sent down with him to be his co-warner!” (25: 7)
قُل لَّوۡ كَانَ فِي ٱلۡأَرۡضِ مَلَٰٓئِكَةٞ يَمۡشُونَ مُطۡمَئِنِّينَ لَنَزَّلۡنَا عَلَيۡهِم مِّنَ ٱلسَّمَآءِ مَلَكٗا رَّسُولٗا
[3699] The delivery of the Message usually takes years, if not even centuries as in the case of Prophet Noah (عليه السلام) (29: 14), of hard, toilsome work, example setting, and argumentation and counter-argumentation. Angels were not created for this role. This is why God sends human Messengers; with whom people can interact, relate to and see them acting upon their own teachings, thus providing role models to be emulated and followed. Angels descending to Earth have only one job: to deliver what is ‘true’; “either a Message to a human Messenger or a Punishment from God upon those who Deny it” (Mujāhid, quoted in al-Ṭabarī). “They ˹brashly˺ say: “O you to whom the Reminder is revealed! You must be insane! *Why do you not bring us the angels, if what you say is true?” *We do not send down the angels, save in Truth ˹Punishment˺, and were We to do so, they would be granted no respite” (15: 6-8); “They ˹further˺ said: “Had only there been an angel sent down to him!” Had We sent down an angel, the whole matter would have been ˹immediately˺ settled and they would not be given respite. *Had We made him an angel, We would have ˹certainly˺ made him ˹in the form of˺ a man and then We would have confused them for what they ˹contrive to˺ confuse” (6: 8-9).
قُلۡ كَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنِي وَبَيۡنَكُمۡۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا
[3700] The Noble Messenger is to entrust his affairs to God Almighty, the All-Knowledgeable, All-Seeing of His servants (cf. Ibn ʿĀshūr). God is enough Witness over both the Noble Messenger (ﷺ) and the Deniers. He well knows the truthfulness of His Messenger, aids him with miracles, sends down Signs on him, and makes him prevail over his enemies. Had he been a liar, God would have certainly punished him (cf. al-Ṭabarī, Ibn Kathīr. Al-Saʿdī): “˹Nay˺ But ˹in spite of the Deniers˺ Allah ˹Himself ˺ bears Witness to what He sent down to you – He sent it with His Knowledge – and the angels bear witness ˹to it˺ too—sufficient is Allah ˹indeed˺ as Witness” (4: 166); “Say ˹Muhammad˺: “What thing is most weighty in testimony?” Say: “Allah is a Witness between me and you. He revealed to me this Qur’an to warn you with it and whoever it reaches” (6: 19).
