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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ هَمَّ قَوۡمٌ أَن يَبۡسُطُوٓاْ إِلَيۡكُمۡ أَيۡدِيَهُمۡ فَكَفَّ أَيۡدِيَهُمۡ عَنكُمۡۖ وَٱتَّقُواْ ٱللَّهَۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
(11) You who Believe remember Allah’s favour on you, when some people intended to raise their hands against you and He held their hands back from ˹harming˺ you and be Mindful of Allah—on Allah let the Believers rely.
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۞ وَلَقَدۡ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِيٓ إِسۡرَٰٓءِيلَ وَبَعَثۡنَا مِنۡهُمُ ٱثۡنَيۡ عَشَرَ نَقِيبٗاۖ وَقَالَ ٱللَّهُ إِنِّي مَعَكُمۡۖ لَئِنۡ أَقَمۡتُمُ ٱلصَّلَوٰةَ وَءَاتَيۡتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِي وَعَزَّرۡتُمُوهُمۡ وَأَقۡرَضۡتُمُ ٱللَّهَ قَرۡضًا حَسَنٗا لَّأُكَفِّرَنَّ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَلَأُدۡخِلَنَّكُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۚ فَمَن كَفَرَ بَعۡدَ ذَٰلِكَ مِنكُمۡ فَقَدۡ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
(12) Indeed Allah had taken the pledge of the Children of Israel and We appointed twelve chieftains[1137] from among them. ˹Then˺ Allah[1138] said: “I am with you! If you keep up the Prayer, give out the prescribed alms, Believe in My Messengers and strongly support them[1139], and loan Allah a comely loan[1140], I shall atone you of your sins and admit you into Gardens under which rivers flow. Whoever of you Denies after this, then he has lost the right path”.
[1137] Naqīb is the head of a clan. They were charged with taking the oaths of those for whom they were responsible such that they would listen to and obey God’s commandments. They were also required to guide and encourage Believers to adhere to these commandments. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1138] The shift from the first person to the third person pronoun, appending God’s Most High Name, Allah, to the statement of the pledge that follows in its exact wording is meant to underline the solemnity of its purport and the gravity of its dishounoring
[1139] ʿAzzara is to strongly support them against their enemies. (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr)
[1140] al-Qarḍ al-ḥasan is spending in the cause of God in expectation of nothing but His reward (cf. Ibn Kathīr, al-Saʿdī): “Would there be one who loans Allah a comely loan, so that Allah would multiply it for him manifold—Allah tightens and loosens, and unto Him you shall return” (2: 245).
[1138] The shift from the first person to the third person pronoun, appending God’s Most High Name, Allah, to the statement of the pledge that follows in its exact wording is meant to underline the solemnity of its purport and the gravity of its dishounoring
[1139] ʿAzzara is to strongly support them against their enemies. (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr)
[1140] al-Qarḍ al-ḥasan is spending in the cause of God in expectation of nothing but His reward (cf. Ibn Kathīr, al-Saʿdī): “Would there be one who loans Allah a comely loan, so that Allah would multiply it for him manifold—Allah tightens and loosens, and unto Him you shall return” (2: 245).
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فَبِمَا نَقۡضِهِم مِّيثَٰقَهُمۡ لَعَنَّٰهُمۡ وَجَعَلۡنَا قُلُوبَهُمۡ قَٰسِيَةٗۖ يُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَنَسُواْ حَظّٗا مِّمَّا ذُكِّرُواْ بِهِۦۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٖ مِّنۡهُمۡ إِلَّا قَلِيلٗا مِّنۡهُمۡۖ فَٱعۡفُ عَنۡهُمۡ وَٱصۡفَحۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ
(13) Because of their reneging on their pledge We Damned them and caused their hearts to harden[1141]; they distort discourse from its ˹proper˺ position[1142] and forgot a portion of what they were reminded[1143]. You ˹Muhammad˺ will always unearth a treacherous act of theirs, except few of them. So forgive and pardon them—indeed Allah loves the good doers[1144].
[1141] Qulūbuhum qāsiyah means that they were made hard-hearted and heedless to admonition. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1142] Yuḥarrifūna al-kalima ʿan mawāḍiʿih; they distort the purport of God’s revealed words (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). The description employed here of how the Jews distorted the purport of their Scriptures is a very delicate one. Yuḥarrifu means to slant, to skew and to steer something away from its direction. Moreover, al-Rāzī makes a distinction between yuḥarrifūna al-kalima ʿan mawāḍʿihi (distort discourse from its ˹proper˺ position) as found in this aya and yuḥarrifūna al-kalima min baʿdi mawāḍʿihi (distort discourse from its ˹fully-known proper˺ position) as found in Aya 41 below. al-Rāzī holds it that the first means they distorted the purport and misinterpreted the Words of God; whereas the second means that they both distorted the Words of God and physically removed them from their Scriptures.
The Qur’an details some examples of forms through which this ‘distortion’ takes shape.
[1143] God’s revelation to them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1144] al-Muḥsinīn are those who overlook any harm done to them and pardon those who injured them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1142] Yuḥarrifūna al-kalima ʿan mawāḍiʿih; they distort the purport of God’s revealed words (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). The description employed here of how the Jews distorted the purport of their Scriptures is a very delicate one. Yuḥarrifu means to slant, to skew and to steer something away from its direction. Moreover, al-Rāzī makes a distinction between yuḥarrifūna al-kalima ʿan mawāḍʿihi (distort discourse from its ˹proper˺ position) as found in this aya and yuḥarrifūna al-kalima min baʿdi mawāḍʿihi (distort discourse from its ˹fully-known proper˺ position) as found in Aya 41 below. al-Rāzī holds it that the first means they distorted the purport and misinterpreted the Words of God; whereas the second means that they both distorted the Words of God and physically removed them from their Scriptures.
The Qur’an details some examples of forms through which this ‘distortion’ takes shape.
[1143] God’s revelation to them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1144] al-Muḥsinīn are those who overlook any harm done to them and pardon those who injured them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
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Qurani Kərimin mənaca tərcüməsi - İngilis dilinə tərcümə - Dr. Valid Bleyheş əl-Amri - üzərində iş davam edir. - Tərcumənin mündəricatı
Dr. Valid Bleyheş əl-Amri tərcümə edib.