የይዘት ትርጉም አንቀጽ 4 ምዕራፍ ሱረቱ ኣሊ-ኢምራን - እንግሊዝኛ ትርጉም - በዶ/ር ወሊድ ብለይሀሽ አል-ዑመሪይ - የቅዱስ ቁርዓን ማህደር

አንቀጽ: 4

مِن قَبۡلُ هُدٗى لِّلنَّاسِ وَأَنزَلَ ٱلۡفُرۡقَانَۗ إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ ٱللَّهِ لَهُمۡ عَذَابٞ شَدِيدٞۗ وَٱللَّهُ عَزِيزٞ ذُو ٱنتِقَامٍ

(4) earlier as guidance for people and He sent down the Distinguisher^[523]. Indeed those who Deny the Signs^[524] of Allah will have a severe Punishment—Allah is All-Prevailing, capable of vengeance^[525].

[523] Ibn Taymiyyah says: “The word al-furqān signifies that which separates Truth from falsehood. To illustrate, take as example the Signs with which the Prophets were sent: Moses’ serpent, white hand and the splitting of the sea, etc. By extension, the Qur’an is a furqān because it is a great Sign of the Prophethood of Muhammad (ﷺ). It is also a furqān in that it sets apart Truth from falsehood, as mentioned in: “Glorified is He Who sent al-Furqān (the Distinguisher/Qur’an) to His servant”. (25:1) This is why a number of scholars opine that al-furqān here ˹Aya 3:4˺ is the Qur’an itself. The word al-furqān further means God’s victory to His Prophets and Believing servants and the vanquishing of their enemies, because, with this support, God separates His allies from His enemies: “...the day of furqān (the Battle of Uḥud) when the two parties met...” (8:41). (Ibn Taymiyyah, Majmūʿ al-Fatāwā, 27:227) al-Zamakhsharī (1:336), al-Samīn al-Ḥalabī (al-Durr al-Maṣūn, 3:22-23) and al-Qāsimī (2: 255) also opine that ­al-furqān is another epithet of the Qur’an used here to further highlight its high standing. The Qur’an is referred to as al-Furqān in this instance to set the scene for the confrontation that unfolds in this sura (cf. the ‘Key’ in the Introduction to this sura), and to underline the prevalence of Belief over Denial, which are set widely apart in and by the Qur’an.
[524] Revelations.
[525] Dhū intiqām (revenge, vengeance, retribution), is not an absolute Attribute or Name of Almighty God, but it is bound by limitation to certain instances of rebellion against the Almighty’s will (Ibn ʿUthaymīn). Hence why I have chosen here not to capitalize it as I always do with other Divine Names or Attributes.