含义的翻译 章 艾奈尔姆 - 英文翻译-瓦利德·比利哈什·欧麦尔博士-正在进行。 - 页码 138 - 《古兰经》合辑

82 : 6

ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَٰنَهُم بِظُلۡمٍ أُوْلَٰٓئِكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ

(82) – Those who Believe and do not mix their Belief with injustice^[1412], for those is security and they are ˹truly˺ guided –

[1412] ‘Injustice’ here means shirk (Association): ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that: “When this aya was sent down the Companions of the Prophet (ﷺ) felt it burdensome and said: “None of us did not do himself an injustice!” The Messenger (ﷺ) said: “It is not what you think it is, but it is akin to what Luqmān ˹the sage˺ said to his son: “My son, do not Associate with Allah ˹in worship˺. Indeed Association is a grave injustice” (31: 13), (al-Bukhārī: 6937; Muslim: 124).

83 : 6

وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَٰهَآ إِبۡرَٰهِيمَ عَلَىٰ قَوۡمِهِۦۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ

(83) That is Our argument^[1413] that We gave to Ibrāhīm against his people; We raise in rank whoever We will—˹Muhammad˺ indeed your Lord is Most Wise, All-Knowing.

[1413] Exegetes have differed about which argument this is (ḥujjah): al-Ṭabarī is of the opinion that it is: “… which of the two parties is more deserving of security…”, while others (including al-Wāḥidī, Ibn ʿĀshūr, al-Shinqīṭī) saw it as the whole interaction between Abraham and his people beginning with: “…when ˹the darkness of ˺ night shrouded him…”.

84 : 6

وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۚ كُلًّا هَدَيۡنَاۚ وَنُوحًا هَدَيۡنَا مِن قَبۡلُۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيۡمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ

(84) ^[1414]And We granted him ˹Ibrāhīm˺ Isḥāq ˹Isaac˺ and Yaʿqūb ˹Jacob˺^[1415]; all these We guided – and We guided Nūḥ ˹Noah˺^[1416] before – and from his posterity ˹We guided˺: Dāwūd ˹David˺, Sulaymān ˹Solomon˺, Ayyūb ˹Job˺, Yūsuf ˹Joseph˺, Mūsā ˹Moses˺ and Hārūn ˹Aaron˺ – like so We reward the good doers^[1417]

[1414] This is a line-up of God’s most notable Messengers who were ‘raised ranks’ above all others and singled out for perfect guidance with which they guided those who followed them. 18 out of the 25 names of the Messengers who are mentioned in the Qur’an are to be found here. Their mention and praise points them as examples to the Prophet (ﷺ), strengthening his stand in the face of the severe hardship he was facing in his call to God.
[1415] For his patience and endurance Abraham (ﷺ) was given a great gift, a righteous posterity that would always be a credit to him throughout time: his son Isaac and the son of his son Jacob, and many other Prophets who were his descendants so much so that he is rightly called the Patriarch of Prophets (abū al-anbiyā’, lit. the father of the Prophets) (cf. Ibn Kathīr, al-Saʿdī): “We granted him Isaac and Jacob, and reserved Prophethood and the Book for his descendants. We gave him his reward in this life, and in the Hereafter he will certainly be among the righteous” (29: 27); “Remember Our servants Abraham, Isaac, and Jacob, all men of strength and vision. *Truly We purified them with that which is pure: remembrance of the Abode. *Surely, they are with Us, of those chosen and the best!” (38: 45-47). His two sons and their posterity were the ones who inhabited and purified for generations the sacred land which he chose for residence after he left his people: “So he withdrew from them and what they worship other than God. And We bestowed on him Isaac and Jacob. And each of them We made a Prophet” (19: 49; cf. al-Biqāʿī, Naẓm al-Durar). Ishmael (عليه السلام), his other son, on the other hand, was chosen to help his father raise the foundations of the House in Makkah, people’s everlasting sanctuary, and populate its environs.
[1416] Prophet Noah (عليه السلام) is the first Messenger that was sent by God to humanity, after Adam (عليه السلام) himself. He is rightly considered the second father of humanity, as after the flood only his posterity were kept alive and thrived thereafter: “…and made his ˹Noah’s˺ descendants the sole survivors” (37: 77). He along with Abraham are the fathers of Prophets: “Indeed, We had sent Noah and Abraham and reserved Prophethood and the Book for their descendants” (57: 26); “These were the Prophets God blessed - from the seed of Adam, of those We carried in the Ark with Noah, from the seed of Abraham and Israel - and those We guided and chose. When the Signs of the Most Merciful were recited to them, they fell to their knees and wept” (19: 58). Thus the mention of the names of all the Prophets in this aya as being his descendants, especially Lot (ﷺ) as he was Abraham’s nephew (cf. Ibn Kathīr, Ibn ʿĀshūr) and so could have been considered Abraham’s ‘descendant’ because Abraham was the one who taught him.
[1417] “Those who accept guidance, He will increase their guidance and bestow on them their Mindfulness” (47: 17).

85 : 6

وَزَكَرِيَّا وَيَحۡيَىٰ وَعِيسَىٰ وَإِلۡيَاسَۖ كُلّٞ مِّنَ ٱلصَّٰلِحِينَ

(85) – Zakariyyā ˹Zachariah˺, Yaḥyā ˹John˺, ʿĪsā ˹Jesus˺, Ilyās ˹Elijah˺ – everyone ˹of them˺ is among the righteous –

86 : 6

وَإِسۡمَٰعِيلَ وَٱلۡيَسَعَ وَيُونُسَ وَلُوطٗاۚ وَكُلّٗا فَضَّلۡنَا عَلَى ٱلۡعَٰلَمِينَ

(86) Ismāʿīl ˹Ishmael˺, al-Yasaʿ ˹Elisha˺, Yūnus ˹Jonah˺ and Lūṭ ˹Lot˺ – everyone of them We preferred to all other humans^[1418] –

[1418] “Indeed Allah chose ˹for honour˺ Adam, Noah, the House of Ibrāhīm and the Family of ʿImrān over ˹and above˺ all other humans” (3: 33).

87 : 6

وَمِنۡ ءَابَآئِهِمۡ وَذُرِّيَّٰتِهِمۡ وَإِخۡوَٰنِهِمۡۖ وَٱجۡتَبَيۡنَٰهُمۡ وَهَدَيۡنَٰهُمۡ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ

(87) and ˹were guided some˺ from among their fathers, posterity and brothers^[1419]; We picked them and guided them to a Straight Path.

[1419] These Prophets were not alone on this road to which not an insignificant number were blessed with guidance. Thus it is, by no means, for the select few (al-Biqāʿī, Naẓm al-Durar).

88 : 6

ذَٰلِكَ هُدَى ٱللَّهِ يَهۡدِي بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَلَوۡ أَشۡرَكُواْ لَحَبِطَ عَنۡهُم مَّا كَانُواْ يَعۡمَلُونَ

(88) That is the guidance of Allah; He guides with it whomever He wills from among His servants. Had they Associated, what they used to do would have been laid to waste^[1420].

[1420] “It has already been revealed to you ˹Muhammad˺ and to those before you: “If you Associate ˹with Allah in worship˺, all your work will be rendered void: you will be one of the losers. *Rather, worship Allah and be among the thankful!”” (39: 65-66)

89 : 6

أُوْلَٰٓئِكَ ٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَۚ فَإِن يَكۡفُرۡ بِهَا هَٰٓؤُلَآءِ فَقَدۡ وَكَّلۡنَا بِهَا قَوۡمٗا لَّيۡسُواْ بِهَا بِكَٰفِرِينَ

(89) Those are the ones to whom We gave the Book, judiciousness^[1421] and Prophethood; but if these ˹Makkans˺^[1422] Deny them, then We have entrusted them to others who would never Deny them^[1423].

[1421] The proper and deep understanding of the Scriptures with which to guide people and judge among them (cf. al-Ṭabarī, Ibn Kathīr).
[1422] Cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn ʿĀshūr, al-Shinqīṭī.
[1423] All those who truly Believe. (al-Shinqīṭī, al-ʿAdhb al-Namīr)

90 : 6

أُوْلَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُۖ فَبِهُدَىٰهُمُ ٱقۡتَدِهۡۗ قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًاۖ إِنۡ هُوَ إِلَّا ذِكۡرَىٰ لِلۡعَٰلَمِينَ

(90) Those ˹Prophets˺ are the ones whom Allah guided, follow then ˹Muhammad˺ their guidance. Say ˹Muhammad˺: “I am not asking for payment for it^[1424]; it is nothing less than a reminder to all beings”.

[1424] Guidance is the priciest gift that any human can be presented with, yet it is vehemently rejected. People had to be reminded of the paradoxical nature of their situation. In Sura al-Shuʿarā’, Prophets Noah, Hūd, Ṣāliḥ, Lot and Shuʿayb, all pointed this out to their people: “I do not ask you for a payment for it. Indeed my payment is with the Lord of all beings!” Other instances also highlight the same, e.g.: “Then from the farthest end of the city a man came, rushing. He said: “My people! Follow the Messengers. *Follow those who ask not of you any payment and who are guided”” (36: 20-21).