ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري - جارٍ العمل عليها. * - فهرس التراجم
ترجمة معاني
آية: (71) سورة: مريم
وَإِن مِّنكُمۡ إِلَّا وَارِدُهَاۚ كَانَ عَلَىٰ رَبِّكَ حَتۡمٗا مَّقۡضِيّٗا
(71) [125]There is not one of you but will come to it;[126] this is an inevitability Decreed by your Lord.
[125] This clarifies the misconception that the removal of those who are the most rebellious against the Most Merciful is the extent of the Punishment that these groups will face. It addresses any assumption that their leaders might serve as a ransom for them from the Fire or something similar. In essence, this removal does not exempt the rest of the factions from the Fire, for God has decreed the Fire for all (cf. Ibn ‘Āshūr).
[126] That is Hellfire and wāriduha (come to it) means passing over it, or entering it. The root of the verb “w-r-d” signifies arriving at or reaching something (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt, al-Kafawī, al-Kulliyyāṭ).
Exegetes unanimously agree that the phrase “coming to” the Hellfire applies to all people (cf. Ibn ‘Aṭiyyah, Ibn Juzayy, al-Wāḥidī). However, they differ on its nature. It has been said that this refers to passing over the bridge (ṣirāṭ) that spans Hell and leads to Paradise (cf. al-Ṭabarī, Ibn Taymiyyah, Ibn Abī al-‘Izz, Ibn Kathīr). Others have interpreted “coming to” as entering Hellfire but it will be coolness and peace for the Believers (cf. al-Sam‘ānī, al-Ras‘anī, al-Qurṭubī, al-‘Ulaymī, al-Shinqīṭī). Still, other interpretations exist.
Ibn Ḥajar (Fatḥ al-Bārī (3: 124) reconciles these views, suggesting that both interpretations can coexist: “These two interpretations are the most accurate regarding this matter, and there is no contradiction between them. Those who interpret “come to” as “passing over” do so metaphorically, as those who pass over the ṣirāṭ (bridge) above Hellfire are, in a sense, interacting with it. However, the experiences of those crossing will differ based on their deeds. This explanation is supported by a narration in Ṣaḥīḥ Muslim from Umm Mubashshir, in which Hafṣah questioned the Prophet (ﷺ) about his statement, “No one who witnessed Hudaybiyyah will enter the Fire,” by citing the aya: “There is not one of you but will come to it”. The Prophet (ﷺ) replied: “Doesn’t Allah also say: “Then, We shall save those who were Mindful and leave the Wrongdoers within it, on their knees?”” This indicates that while all will encounter Hellfire in some form, the righteous will be saved and not punished, whereas the wrongdoers will remain to face its torment.”
Abū Hurayrah (رضي الله عنه) narrated that the Noble Messenger (ﷺ) said: “The bridge will be brought and placed over the back of Hell. We said, “O Messenger of Allah, what is the bridge?” He replied, “It is a slippery, treacherous path, upon which there are hooks, grapples, and sturdy and solid thorns with breadth and width, curved [like the thorns of al-Sa‘dān plant] found in Najd. The Believers will pass over it as swiftly as the blink of an eye, lightning, wind, or the swiftest horses and camels. Some will be saved completely, some will be scratched but saved, and others will be thrown into the Fire of Hell. This will continue until the last of them passes over, dragged along the bridge.”” (al-Bukhārī: 7437; Muslim: 182).
[126] That is Hellfire and wāriduha (come to it) means passing over it, or entering it. The root of the verb “w-r-d” signifies arriving at or reaching something (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt, al-Kafawī, al-Kulliyyāṭ).
Exegetes unanimously agree that the phrase “coming to” the Hellfire applies to all people (cf. Ibn ‘Aṭiyyah, Ibn Juzayy, al-Wāḥidī). However, they differ on its nature. It has been said that this refers to passing over the bridge (ṣirāṭ) that spans Hell and leads to Paradise (cf. al-Ṭabarī, Ibn Taymiyyah, Ibn Abī al-‘Izz, Ibn Kathīr). Others have interpreted “coming to” as entering Hellfire but it will be coolness and peace for the Believers (cf. al-Sam‘ānī, al-Ras‘anī, al-Qurṭubī, al-‘Ulaymī, al-Shinqīṭī). Still, other interpretations exist.
Ibn Ḥajar (Fatḥ al-Bārī (3: 124) reconciles these views, suggesting that both interpretations can coexist: “These two interpretations are the most accurate regarding this matter, and there is no contradiction between them. Those who interpret “come to” as “passing over” do so metaphorically, as those who pass over the ṣirāṭ (bridge) above Hellfire are, in a sense, interacting with it. However, the experiences of those crossing will differ based on their deeds. This explanation is supported by a narration in Ṣaḥīḥ Muslim from Umm Mubashshir, in which Hafṣah questioned the Prophet (ﷺ) about his statement, “No one who witnessed Hudaybiyyah will enter the Fire,” by citing the aya: “There is not one of you but will come to it”. The Prophet (ﷺ) replied: “Doesn’t Allah also say: “Then, We shall save those who were Mindful and leave the Wrongdoers within it, on their knees?”” This indicates that while all will encounter Hellfire in some form, the righteous will be saved and not punished, whereas the wrongdoers will remain to face its torment.”
Abū Hurayrah (رضي الله عنه) narrated that the Noble Messenger (ﷺ) said: “The bridge will be brought and placed over the back of Hell. We said, “O Messenger of Allah, what is the bridge?” He replied, “It is a slippery, treacherous path, upon which there are hooks, grapples, and sturdy and solid thorns with breadth and width, curved [like the thorns of al-Sa‘dān plant] found in Najd. The Believers will pass over it as swiftly as the blink of an eye, lightning, wind, or the swiftest horses and camels. Some will be saved completely, some will be scratched but saved, and others will be thrown into the Fire of Hell. This will continue until the last of them passes over, dragged along the bridge.”” (al-Bukhārī: 7437; Muslim: 182).
التفاسير العربية:
ترجمة معاني
آية: (71) سورة: مريم
ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري - جارٍ العمل عليها. - فهرس التراجم
ترجمها د. وليد بليهش العمري.