Fassarar Ma'anoni Aya 1 Sura Suratu Ibrahim - الترجمة الإنجليزية - د. وليد بليهش العمري - Kundin Alqurani Mai girma

Ibrāhīm

Aya: 1

الٓرۚ كِتَٰبٌ أَنزَلۡنَٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَٰطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ

(1) Alif, Lām, Rā’^[2965]; ˹this is˺ a Book ˹that˺ We sent down to you ˹Muhammad˺, so that you ˹may˺ deliver people from ˹compounded˺ darkness into light^[2966], with the permission of their Lord^[2967], to the Path^[2968] of the All-Prevailing, the All-Praiseworthy;

[2965] The sura opens with these three disjointed letters so as to highlight the Qur’an’s inimitable nature and which are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
[2966] The expression al-ẓulumāt wa al-nūr (lit. darknesses and light) is quite recurrent throughout the Qur’an. ‘Darkness’ is invariably always found in the plural form (ẓulumāt) whilst ‘light’ (al-nūr) is conversely always in the singular. They could mean both tangible and abstract darkness and light; ignorance, Association and sin as opposed to knowledge, Belief and obedience (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Indeed the Straight Path of God to which the Messenger (ﷺ) was calling is glaring ‘light’ but they rejected the call, turned against it and stuck to the ‘darknesses’ they were used to: “Indeed there has come to you a Light from Allah and a clarifying Book; *by it Allah guides those who follow His Pleasure to the path of peace and delivers them from utter darkness into light with His permission; He guides them to a Straight Path” (5: 15-16).
[2967] “Allah is the Ally of the Believers; He delivers them from darkness into light. ˹But˺ Those who Deny, the allies of whom are the false idols; they take them out of light into darkness” (2: 257); “It is not for a soul to Believe except by Allah’s permission; and He places blight over those who mind not” (10: 100).
[2968] This ‘Path’ is the ‘light’ that leads to Almighty God, the All-Prevailing, Who is not to be resisted or fought against, the All-Praiseworthy, Whose laws and decrees are praiseworthy, free from error (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī). The one who follows this Path will both be safe, by God’s protection, and on to a desirable end (cf. al-Baiḍāwī, Abū al-Suʿūd).