ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري * - فهرس التراجم
ترجمة معاني آية: (2) سورة: الرعد
ٱللَّهُ ٱلَّذِي رَفَعَ ٱلسَّمَٰوَٰتِ بِغَيۡرِ عَمَدٖ تَرَوۡنَهَاۖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَۖ كُلّٞ يَجۡرِي لِأَجَلٖ مُّسَمّٗىۚ يُدَبِّرُ ٱلۡأَمۡرَ يُفَصِّلُ ٱلۡأٓيَٰتِ لَعَلَّكُم بِلِقَآءِ رَبِّكُمۡ تُوقِنُونَ
(2) ‘Allah’[2849] is He Who elevated the Heavens – without pillars you see them[2850] – then Established[2851] Himself on the Throne and subjected the sun and the moon – each runs until a specified term[2852]; He conducts ˹all˺ affairs[2853]. ˹Thus˺ He details the Signs—may you ˹people˺ be certain of meeting your Lord[2854].
[2849] As in Sura al-Anʿām, given that the ones being implicated as Denying are the Makkan pagans, who knew ‘Allah’ but had a distorted perception of Him, the Majestic Name ‘Allah’ is employed here as much as it is there to set aright their misconception and make them appreciate His Signs (cf. Ibn ʿĀshūr); this is most clearly apparent in Aya 16 below.
[2850] Exegetes give bi ghayri ʿamadin tarawnahā (lit. without pillars you see them) two explanations. First, and the more agreed one, is that which signifies that the Heavens are actually raised without pillars as is plain to the eye (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). This reasoning accords with Aya 22: 65: “And ˹He˺ holds off the Heavens not to fall on Earth except by His permission!” and is the more becoming in highlighting God’s unmatchable Ability. So, accordingly, tarawnahā (lit. you see them) is meant to emphasize the nonexistence of pillars (cf. Ibn Kathīr). The second reading is that there are pillars but invisible ones (cf. Ibn Kathīr and Ibn ʿAṭiyyah, who account for this reading).
[2851] The verb istawā literally means rose and ascended in a manner befitting His Majesty only and unlike any of His creation. This Attribute of Almighty God (سبحانه وتعالى) should be established as it is without tashbīh (drawing analogies), takyīf (adaptation) or taʿṭīl (repudiation). (Ibn Kathīr, al-Shawkānī)
[2852] This ‘specified term’ is the end of the world and the coming of the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2853] God Almighty, in His infinite Ability, runs and oversees all of the affairs of His creation (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Shawkānī): “There is not a single moving creature on Earth except its provision being from Allah and He knows its place of stay and place of storage; all ˹the details˺ are in a clarifying Book” (11: 6).
[2854] The Signs are detailed over and over again so that Believers may find enough assurance in them, but Deniers are bent on not paying heed: “He is the One Who made the sun a glow and the moon a light and ordained for it stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth; He details the Signs for those who attain knowledge. *Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs for the Mindful ones. *Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs” (10: 5-7).
[2850] Exegetes give bi ghayri ʿamadin tarawnahā (lit. without pillars you see them) two explanations. First, and the more agreed one, is that which signifies that the Heavens are actually raised without pillars as is plain to the eye (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). This reasoning accords with Aya 22: 65: “And ˹He˺ holds off the Heavens not to fall on Earth except by His permission!” and is the more becoming in highlighting God’s unmatchable Ability. So, accordingly, tarawnahā (lit. you see them) is meant to emphasize the nonexistence of pillars (cf. Ibn Kathīr). The second reading is that there are pillars but invisible ones (cf. Ibn Kathīr and Ibn ʿAṭiyyah, who account for this reading).
[2851] The verb istawā literally means rose and ascended in a manner befitting His Majesty only and unlike any of His creation. This Attribute of Almighty God (سبحانه وتعالى) should be established as it is without tashbīh (drawing analogies), takyīf (adaptation) or taʿṭīl (repudiation). (Ibn Kathīr, al-Shawkānī)
[2852] This ‘specified term’ is the end of the world and the coming of the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2853] God Almighty, in His infinite Ability, runs and oversees all of the affairs of His creation (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Shawkānī): “There is not a single moving creature on Earth except its provision being from Allah and He knows its place of stay and place of storage; all ˹the details˺ are in a clarifying Book” (11: 6).
[2854] The Signs are detailed over and over again so that Believers may find enough assurance in them, but Deniers are bent on not paying heed: “He is the One Who made the sun a glow and the moon a light and ordained for it stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth; He details the Signs for those who attain knowledge. *Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs for the Mindful ones. *Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs” (10: 5-7).
التفاسير العربية:
ترجمة معاني آية: (2) سورة: الرعد
ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري - فهرس التراجم
ترجمة معاني القرآن الكريم إلى اللغة الإنجليزية - جار العمل عليها، ترجمة د. وليد بليهش العمري.