Prijevod značenja Ajet 41 Sura Sura el-Maida - الترجمة الإنجليزية - د. وليد بليهش العمري - Enciklopedija Kur'ana

Ajet: 41

۞ يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحۡزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِي ٱلۡكُفۡرِ مِنَ ٱلَّذِينَ قَالُوٓاْ ءَامَنَّا بِأَفۡوَٰهِهِمۡ وَلَمۡ تُؤۡمِن قُلُوبُهُمۡۛ وَمِنَ ٱلَّذِينَ هَادُواْۛ سَمَّٰعُونَ لِلۡكَذِبِ سَمَّٰعُونَ لِقَوۡمٍ ءَاخَرِينَ لَمۡ يَأۡتُوكَۖ يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِۦۖ يَقُولُونَ إِنۡ أُوتِيتُمۡ هَٰذَا فَخُذُوهُ وَإِن لَّمۡ تُؤۡتَوۡهُ فَٱحۡذَرُواْۚ وَمَن يُرِدِ ٱللَّهُ فِتۡنَتَهُۥ فَلَن تَمۡلِكَ لَهُۥ مِنَ ٱللَّهِ شَيۡـًٔاۚ أُوْلَٰٓئِكَ ٱلَّذِينَ لَمۡ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمۡۚ لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞۖ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ

(41) ^[1178]O Messenger do not be grieved by those who rush forth to Denial of those who said “We Believe” ˹only˺ with their tongues, while their hearts Believe not; and among the Jews are those who eagerly listen to falsities and readily lend their ears to other people who did not come to you^[1179], they distort discourse from its ˹fully-known proper˺ position. They say: “If you are given this ˹judgement˺ take it, but if you are not given ˹the like of ˺ it be on your guard. Whoever Allah wants to trip ˹into misguidance˺ you can do nothing for him against Allah. Those are the ones whom Allah did not want to purify their hearts, theirs is disgrace in the worldly life and theirs in the Hereafter is a great Punishment.

[1178] This passage and the few following ones deal with the dialectical relationship that holds between the Qur’an, the final, overruling Book of God and the earlier ones. It establishes that those who were given the Book before Islam are better off either following the doctrines of the Qur’an or reinstating their own respective Scriptures in their pristine, uncorrupted conditions and devoutly acting and ruling by them. al-Barā’ Ibn ʿĀzib (رضي الله عنه) narrated that: “The Prophet (ﷺ) passed by a Jew whose face was blackened ˹with charcoal˺ and who had been flogged. Seeing this, the Prophet (ﷺ) invited the Jews and asked them: “Is this the penalty of the adulterer that you find in your Book?” They replied: “Yes”. Then he (ﷺ) summoned a learned man of theirs and said to him: “I ask you by Allah Who sent the Torah down to Moses, is this the penalty of the adulterer that you find in your Book?” He replied: “No! Had you not appealed to me in such a manner I would not have told you. The penalty that we find in our Book is stoning, but it became common in our people of high social standing and then when we caught them we used to release them. However, when we caught the beggarly in the act, we would apply the penalty ˹of stoning˺ on them. Then we said let’s convene and agree on a penalty that can be applied on both the notables and the beggarly equally and so we agreed to replace stoning by blackening the face and flogging”. The Messenger of Allah (ﷺ) said: “O Allah, I shall be the first to restore Your command, when they buried it”. Then he (ﷺ) ordered the adulterer to be stoned. Then Allah sent down: “O Messenger do not be grieved by those who rush forth to Denial… If you are given ˹the like of ˺ this take it.” They ˹their scholars˺ used to say: “Go to Muhammad, and if he orders you to blacken the face and flog, then do it. But if he orders you to stone, then be wary”. Then Allah sent down: “Whoever does not judge by what Allah sent down then those are the Deniers” (5:44); “Whoever does not judge by what Allah sent down then those are the wrongdoers” (5: 45); “Whoever does not judge by what Allah sent down then those are the transgressors” (5:47). All of these were revealed regarding the Deniers” (Muslim: 1700).
[1179] They attentively heed the words of warning of other conniving men of religion who were so averse that they did not even make the effort to go to the Prophet (ﷺ) to hear what he had to say, in spite of the long period he spent in Madinah (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
The description of the insincere who eagerly and willfully lend their ears to falsities is a prime example of the social concept known as confirmation bias which highlights the tendency to search for, interpret and favour, information that affirms one’s prior beliefs and biases. To highlight how truly biased these people were, the Qur’an repeatedly employs the hyperbolic form (ṣīghat al-mubālaghah) sammāʿūna (eagerly listen to) which befittingly expresses the intensity of their aversion to the words of God’s Messenger (ﷺ).