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 139 - 《古兰经》合辑

91 : 6

وَمَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦٓ إِذۡ قَالُواْ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٖ مِّن شَيۡءٖۗ قُلۡ مَنۡ أَنزَلَ ٱلۡكِتَٰبَ ٱلَّذِي جَآءَ بِهِۦ مُوسَىٰ نُورٗا وَهُدٗى لِّلنَّاسِۖ تَجۡعَلُونَهُۥ قَرَاطِيسَ تُبۡدُونَهَا وَتُخۡفُونَ كَثِيرٗاۖ وَعُلِّمۡتُم مَّا لَمۡ تَعۡلَمُوٓاْ أَنتُمۡ وَلَآ ءَابَآؤُكُمۡۖ قُلِ ٱللَّهُۖ ثُمَّ ذَرۡهُمۡ فِي خَوۡضِهِمۡ يَلۡعَبُونَ

(91) They did not appreciate Allah as much as He should ˹rightly˺ be appreciated, when they said: “Allah never sent down anything to any human!”^[1425] Say ˹Muhammad˺: “Who ˹then˺ sent down the Book with which Mūsā came as a light and guidance to people? – You make it ˹the Book˺ into sheets that you display and you conceal much ˹of it˺^[1426]. You were taught what you and your fathers did not know ˹before˺!^[1427]” – Say: “Allah!”^[1428] Then abandon them to joyously waddle in their mess”.^[1429]

[1425] al-Biqāʿī (Naẓm al-Durar) has it that the Makkan’s reply to the ‘reminder’ was an answer dictated to them by the Jews of Madinah from whom they sought advice. In their eagerness to deny him and based on these false grounds they doubted the Divine Wisdom of choice (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); a Wisdom that has been well explained earlier in this sura when the Deniers asked for an angel Messenger.
[1426] Qarāṭīs (translated here as sheets) is whatever written material they had available at that time made into separate sheets and not bound together, which makes it easier to hide some of it whenever this is felt convenient (cf. Ibn ʿĀshūr). The use of the word is meant to berate the Jews for taking liberty with the Torah altering and distorting its purport; one very prominent fact they tried to hide was Prophet Muhammad’s (ﷺ) Messengership (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1427] The addressees in this sentence are the Makkans. By means of the Qur’an, they were taught things that neither they nor their fathers were aware of before. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1428] This single-word reply is the answer to the question posed earlier in the aya before the parenthetical interjection: “Who ˹then˺ sent down the Book with which Mūsā came as a light and guidance to people?” As said earlier, the use of the Proper Divine Name of God, Allah, in this sura delivers a very potent rhetorical message; a strong reminder to the Qurayshites of Makkah of the ‘Allah’ they beseech and draw their strength and very privileged status from. Yet, they conveniently forget about Him whenever it suits them.
[1429] After giving them this sobering answer precisely and clearly, the Messenger has done his duty of delivering the Message properly. He is not to pain over their denial but should instead leave them to face none but God for it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).

92 : 6

وَهَٰذَا كِتَٰبٌ أَنزَلۡنَٰهُ مُبَارَكٞ مُّصَدِّقُ ٱلَّذِي بَيۡنَ يَدَيۡهِ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَاۚ وَٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ يُؤۡمِنُونَ بِهِۦۖ وَهُمۡ عَلَىٰ صَلَاتِهِمۡ يُحَافِظُونَ

(92) And this ˹Qur’an˺ is a Book We sent down, blessed, professing the Truth of what came before it^[1430], so that you ˹Muhammad˺ may warn ˹the people of ˺ the mother of towns^[1431] and those around it^[1432]. Those who Believe in the Hereafter ˹do˺ Believe in it; they safeguard their Prayers^[1433].

[1430] Confirming and conforming to the Truth found in earlier Heavenly revealed Scriptures. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1431] Makkah, being the largest and most thriving town in Arabia at that time (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1432] Ibn ʿĀshūr sees no point in the understanding that this implies that the Prophetic mission is limited to Makkah and its neighbouring towns. Their specific mention here, he carries on, is because theirs are the people who are being directly argued with in this early Makkan sura. That the Message of Islam is global is emphasized in a number of other ayas: “Say ˹Muhammad˺: “O humanity! I am Allah’s Messenger to you all””(7:158); “We have sent you ˹Muhammad˺ only as a deliverer of good news and a warner to all of humanity, but most people do not know” (34: 28).
[1433] Prayer (ṣalāh) is the most manifest, singularly defining form of worship of the Followers of Prophet Muhammad (ﷺ) (cf. Ibn ʿĀshūr).

93 : 6

وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ قَالَ أُوحِيَ إِلَيَّ وَلَمۡ يُوحَ إِلَيۡهِ شَيۡءٞ وَمَن قَالَ سَأُنزِلُ مِثۡلَ مَآ أَنزَلَ ٱللَّهُۗ وَلَوۡ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِي غَمَرَٰتِ ٱلۡمَوۡتِ وَٱلۡمَلَٰٓئِكَةُ بَاسِطُوٓاْ أَيۡدِيهِمۡ أَخۡرِجُوٓاْ أَنفُسَكُمُۖ ٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ بِمَا كُنتُمۡ تَقُولُونَ عَلَى ٱللَّهِ غَيۡرَ ٱلۡحَقِّ وَكُنتُمۡ عَنۡ ءَايَٰتِهِۦ تَسۡتَكۡبِرُونَ

(93) Who is more wrongful than he who fabricates falsehood against Allah^[1434] or says: “I was given revelation”, while nothing was revealed to him, and he who says: “I will send down the like of that which Allah sent down”.^[1435] If only you could see ˹Muhammad˺ when the wrongdoers are in the throes of death and the angels stretch their hands to them^[1436] ˹saying˺: “Give up your souls. Today you will be rewarded the Punishment of degradation for saying what is false against Allah and snubbing His Signs”.

[1434] The idolaters of Makkah, and Arabia at large, who coined so-called ‘laws’ and said that they came with God’s command (Ibn ʿĀshūr): “Allah allowed none ˹of the so-called˺ baḥīrah, nor sā’ibah, nor waṣīlah, nor ḥām but the Deniers fabricate lies against Allah; most of them have no sense” (5: 103).
[1435] It is said that this came with regards to the false prophets that appeared in parts of Arabia at that time (Ibn ʿAbbās, ʿIkrimah and Qatādah cited in Ibn Kathīr). Furthermore, those who came and will come after them are also implicated (Ibn ʿĀshūr).
[1436] Landing blows on their faces and backsides (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “If only you could see when the angels take their ˹the Deniers’˺ souls, beating their faces and backsides; that because they followed what angered Allah and hated His Pleasure” (47: 27-28).

94 : 6

وَلَقَدۡ جِئۡتُمُونَا فُرَٰدَىٰ كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةٖ وَتَرَكۡتُم مَّا خَوَّلۡنَٰكُمۡ وَرَآءَ ظُهُورِكُمۡۖ وَمَا نَرَىٰ مَعَكُمۡ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمۡتُمۡ أَنَّهُمۡ فِيكُمۡ شُرَكَٰٓؤُاْۚ لَقَد تَّقَطَّعَ بَيۡنَكُمۡ وَضَلَّ عَنكُم مَّا كُنتُمۡ تَزۡعُمُونَ

(94) Indeed you have come to Us each one separately just as We created you in the first time and you left behind ˹all˺ what We conferred on you^[1437]. We do not see your intercessors with you, those you ˹falsely˺ claimed are partners ˹with Us˺ in you^[1438]; all has been severed between you ˹and them˺ and all that which you once claimed has deserted you^[1439].

[1437] The dialogue here takes place on the Day of Judgement when they will be stripped down to nothing but themselves and brought before God for reckoning (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “They will be lined up before your Lord ˹and He will say˺: “Now you have come to Us as We first created you, although you claimed We had not made any such appointment for you”” (18: 48). This is what this battle of wits and blows boils down to; a very macabre scene of what awaits rebellious Deniers. The use of the past tense for a future happening is just as striking as the scene being depicted; it imparts a sense of immediate imminence on the whole occurrence.
[1438] The false idols whom they claimed had a right in their worship alongside God Almighty, and that they would intercede with Him on their behalf on the Day of Judgement. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1439] Cf. Ayas 22-24 above: “On the Day when We round them all up, then We say to those who Associated: “Where are your Associates, whom you used to ˹falsely˺ claim?” *At that their plea would be only saying: “By Allah, our Lord, we were not Associators.” *Look how they lied to themselves and what they used to fabricate deserted them!”