وه‌رگێڕانی ماناكانی قورئانی پیرۆز - وەرگێڕاوی ئینگلیزی - د. ولید بلیهش العمري - کارکردن لەسەری بەردەوامە. * - پێڕستی وه‌رگێڕاوه‌كان
أَفَرَءَيۡتَ ٱلَّذِي كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالٗا وَوَلَدًا
(77) [138]Did you see [O Muhammad] the one who Denied Our Signs and [yet] said: “I shall be given wealth and children [in the Hereafter]!”[139]
[138] Here is a continuation of the refutation of the Denier’s earlier blasphemous statements such as: “And the [Denying] human says: “When I have died, shall I truly be brought forth alive!”” (Aya 66 above), along with the objections and implications associated with it. The connection lies in the fact that the speaker of this statement was immersed in delusion, akin to the delusion of his companions—a delusion rooted in denying the reality of resurrection (Ibn ‘Āshūr).
This passage not only dismantles the baseless arrogance of the Deniers but also highlights key themes such as Divine justice, the false security of materialism, and the ultimate accountability in the Hereafter. The use of logical reasoning, particularly the sabr wa al-taqsīm (probing and division) technique, showcases the Qur’an’s comprehensive approach in addressing falsehoods and reinforcing the truth.
[139] Khabbāb ibn al-Aratt (رضي الله عنه) narrated: “I went to al-‘Āṣ ibn Wā’il al-Sahmī to demand repayment of a debt he owed me. He said, ‘I will not pay you until you disbelieve in Muhammad.’ I replied, ‘No, not until you die and are resurrected.’ He said, ‘Will I die and then be resurrected?’ I said, ‘Yes.’ He responded, ‘If I am resurrected, I will surely have wealth and children there, and I will pay you back!’ Then this aya was revealed” (al-Bukhārī: 4732; Muslim: 2795). Interestingly, he makes this claim despite the fact that among the very Signs he denies are those that affirm the reality of resurrection after death (cf. al-Ṭabarī, al-Shawkānī, al-Sa‘dī).
This passage not only dismantles the baseless arrogance of the Deniers but also highlights key themes such as Divine justice, the false security of materialism, and the ultimate accountability in the Hereafter. The use of logical reasoning, particularly the sabr wa al-taqsīm (probing and division) technique, showcases the Qur’an’s comprehensive approach in addressing falsehoods and reinforcing the truth.
[139] Khabbāb ibn al-Aratt (رضي الله عنه) narrated: “I went to al-‘Āṣ ibn Wā’il al-Sahmī to demand repayment of a debt he owed me. He said, ‘I will not pay you until you disbelieve in Muhammad.’ I replied, ‘No, not until you die and are resurrected.’ He said, ‘Will I die and then be resurrected?’ I said, ‘Yes.’ He responded, ‘If I am resurrected, I will surely have wealth and children there, and I will pay you back!’ Then this aya was revealed” (al-Bukhārī: 4732; Muslim: 2795). Interestingly, he makes this claim despite the fact that among the very Signs he denies are those that affirm the reality of resurrection after death (cf. al-Ṭabarī, al-Shawkānī, al-Sa‘dī).
تەفسیرە عەرەبیەکان:
أَطَّلَعَ ٱلۡغَيۡبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَٰنِ عَهۡدٗا
[140] Here logical reasoning is employed. The technique is known as the al-sabr wa al-taqseem (probing and division) methodology to refute the claim of al-‘Āṣ ibn Wā’il that he will be granted wealth and offspring in the Hereafter. This method involves dividing the possibilities into exhaustive categories and systematically probing them. The Qur’an presents three potential justifications for his claim: either he has access to knowledge of the Unseen, he possesses a covenant from God, or he has fabricated his statement. The first two possibilities are rejected outright, as he neither had Divine knowledge nor a covenant with Allah, leaving the only valid conclusion that his statement is baseless and fabricated. The aya concludes with “Nay!”, a firm rejection, showcasing the precision and depth of Qur’anic reasoning in dismantling falsehoods (cf. al-Shinqīṭī).
تەفسیرە عەرەبیەکان:
كَلَّاۚ سَنَكۡتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلۡعَذَابِ مَدّٗا
(79) Nay! We shall write down what he says,[141] and We shall extend[142] Punishment for him such an extension.
[141] The recording angels, by God’s command, will document the claims of this Denier who fabricates lies against Him, asserting that he will be granted wealth and offspring in the Hereafter. He will be then recompensed in the Hereafter for his falsehood and Denial (cf. al-Sam‘ānī, al-Qurṭubī, al-Sa‘dī).
[142] That is, We shall increase for this Denier an additional Punishment in the Hereafter, because of his false statement about God (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
al-Biqā‘ī opines: “[This] refers to gradually leading him to ruin through the very means he desires, such as the abundance of wealth and children he loves in this world. These blessings will turn into a source of torment for him in this life, causing him to toil relentlessly to amass them and engage in disputes over them. This will ultimately drive him to persist in Denial, which in turn leads to Punishment in the Hereafter. The continuous nature of this Punishment, one affliction following another, aligns with the aya: “Let not ˹Muhammad˺ their wealth and their sons amuse you; Allah wants nothing but to punish them with these in the worldly life and their souls to expire while they are ˹still˺ Deniers” (9: 85).”
The grammatical structure namuddu maddan (lit. We extend such and extension) is an example of maf‘ūl muṭlaq (absolute object), in which the root is repeated through the verb and its verbal noun. It is used for strengthening or intensifying the meaning of the verb. Note that this kind of grammatical structure is used three times in this passage: here, ta’uzzu azzan (spur such spurring) and na‘uddu ‘addan (count such counting). The context of situation of this communicative act, where Denial was at its zenith, necessitated this kind of emphasis.
[142] That is, We shall increase for this Denier an additional Punishment in the Hereafter, because of his false statement about God (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
al-Biqā‘ī opines: “[This] refers to gradually leading him to ruin through the very means he desires, such as the abundance of wealth and children he loves in this world. These blessings will turn into a source of torment for him in this life, causing him to toil relentlessly to amass them and engage in disputes over them. This will ultimately drive him to persist in Denial, which in turn leads to Punishment in the Hereafter. The continuous nature of this Punishment, one affliction following another, aligns with the aya: “Let not ˹Muhammad˺ their wealth and their sons amuse you; Allah wants nothing but to punish them with these in the worldly life and their souls to expire while they are ˹still˺ Deniers” (9: 85).”
The grammatical structure namuddu maddan (lit. We extend such and extension) is an example of maf‘ūl muṭlaq (absolute object), in which the root is repeated through the verb and its verbal noun. It is used for strengthening or intensifying the meaning of the verb. Note that this kind of grammatical structure is used three times in this passage: here, ta’uzzu azzan (spur such spurring) and na‘uddu ‘addan (count such counting). The context of situation of this communicative act, where Denial was at its zenith, necessitated this kind of emphasis.
تەفسیرە عەرەبیەکان:
وَنَرِثُهُۥ مَا يَقُولُ وَيَأۡتِينَا فَرۡدٗا
[143] That is, God shall seize his wealth and children in this world by his death, leaving him detached from all of it. It shall return to God, not him, and he will come on the Day of Resurrection alone, with neither wealth nor children (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
تەفسیرە عەرەبیەکان:
وَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ ءَالِهَةٗ لِّيَكُونُواْ لَهُمۡ عِزّٗا
[144] This reflects yet another aspect of their misguidedness: their taking lifeless idols as objects of worship besides Allah, seeking through them to attain honour, to shield themselves from God’s Punishment, to draw closer to Him, to gain support, and to secure intercession for themselves (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī)
تەفسیرە عەرەبیەکان:
كَلَّاۚ سَيَكۡفُرُونَ بِعِبَادَتِهِمۡ وَيَكُونُونَ عَلَيۡهِمۡ ضِدًّا
(82) Nay, they [i.e. the idols] will deny their worship [of them] and will become opponents against them.[145]
[145] Indeed, on the Day of Judgment, these so-called deities will renounce the worship of the Associators, disavowing them and proving their assumptions false. They will stand against them as adversaries in their disputes, refutations, and renouncement, ultimately bringing upon them humiliation and disgrace (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “On the Day We gather them all, then We say to those who Associated: “At your spot! You and your ˹idol˺ Associates!” Then ˹soon˺ We disassociated them ˹from each other˺; and their Associates said: “Never were you worshipping us! *Allah is sufficient as Witness between us and you that we were ˹totally˺ unaware of your worship!” (10: 28-29)
تەفسیرە عەرەبیەکان:
أَلَمۡ تَرَ أَنَّآ أَرۡسَلۡنَا ٱلشَّيَٰطِينَ عَلَى ٱلۡكَٰفِرِينَ تَؤُزُّهُمۡ أَزّٗا
(83) [146]”Do you not see [O Muhammad][147] that We have sent the devils upon the Deniers spurring them such spurring![148]
[146] This is a clarifying response to a question that weighs on the heart of the Messenger (ﷺ), wondering about the persistent misguidance of the disbelievers—both collectively and individually—and the terrible fate it has led them to (cf. Ibn ‘Āshūr).
[147] That is, “seeing” by heart (cf. Ibn ‘Aṭiyyah).
[148] In other words, God has granted the devils influence over the Deniers, stirring them through temptation and embellishment toward Denial and sin, persistently driving them into it (cf. Ibn ‘Aṭiyyah, al-Sa‘dī, al-Shinqīṭī). The root azza (to spur) conveys the meanings of agitation, provocation, and persistent urging (cf. Muhammad Jabal, al-Mu‘jam al-Ishtiqāqī).
Ibn ‘Āshūr expounds: “Azza refers to inner agitation and provocation, derived from the azīz (whistling sound) of a boiling pot when its boiling intensifies. It likens the turmoil in their beliefs, the contradictions in their statements, and their fabrication of lies to the state of boiling—rising and falling, bubbling and settling. This is a metaphor, and its reinforcement with the verbal noun [azzan] serves as an embellishment. The sending of devils upon them signifies their subjugation to them and their inability to benefit from the Prophet’s guidance, which could have saved them from their snares. This is due to their Denial and their deliberate disregard for the admonitions of revelation…. Furthermore, “spurring them” (tauzzuhum) is stated as a circumstantial restriction on their being sent, for devils are sent upon all people. However, God protects the Believers from their schemes in proportion to the strength of their faith and righteousness of their deeds, as He states: “Indeed on My servants you [Satan] shall have no authority, except who follows you from among the stray ones!” (15: 42)”: “Verily he ˹Satan˺ has no authority over those who have Believed and are reliant of their Lord. *His authority is over none but those who take him as patron and those who are Associating him ˹with Allah˺” (16: 99-100).
[147] That is, “seeing” by heart (cf. Ibn ‘Aṭiyyah).
[148] In other words, God has granted the devils influence over the Deniers, stirring them through temptation and embellishment toward Denial and sin, persistently driving them into it (cf. Ibn ‘Aṭiyyah, al-Sa‘dī, al-Shinqīṭī). The root azza (to spur) conveys the meanings of agitation, provocation, and persistent urging (cf. Muhammad Jabal, al-Mu‘jam al-Ishtiqāqī).
Ibn ‘Āshūr expounds: “Azza refers to inner agitation and provocation, derived from the azīz (whistling sound) of a boiling pot when its boiling intensifies. It likens the turmoil in their beliefs, the contradictions in their statements, and their fabrication of lies to the state of boiling—rising and falling, bubbling and settling. This is a metaphor, and its reinforcement with the verbal noun [azzan] serves as an embellishment. The sending of devils upon them signifies their subjugation to them and their inability to benefit from the Prophet’s guidance, which could have saved them from their snares. This is due to their Denial and their deliberate disregard for the admonitions of revelation…. Furthermore, “spurring them” (tauzzuhum) is stated as a circumstantial restriction on their being sent, for devils are sent upon all people. However, God protects the Believers from their schemes in proportion to the strength of their faith and righteousness of their deeds, as He states: “Indeed on My servants you [Satan] shall have no authority, except who follows you from among the stray ones!” (15: 42)”: “Verily he ˹Satan˺ has no authority over those who have Believed and are reliant of their Lord. *His authority is over none but those who take him as patron and those who are Associating him ˹with Allah˺” (16: 99-100).
تەفسیرە عەرەبیەکان:
فَلَا تَعۡجَلۡ عَلَيۡهِمۡۖ إِنَّمَا نَعُدُّ لَهُمۡ عَدّٗا
(84) So do not seek to hasten [Punishment] for them [O Muhammad],[149] for We are counting for them such counting.[150]
[149] Despite all their dogged opposition, vehement Denial and the hardship he was suffering in their hands, the Noble Messenger (ﷺ) is told not to hasten seeking their destruction and Punishment (cf. Ibn Kathīr, al-Shinqīṭī): “On the Day when the Deniers are presented before the Fire, it will be said: ‘Is this not the Truth?’ They will say: ‘Indeed, by our Lord!’ He will say: ‘Then taste the Punishment for your persistent Denial. *So remain steadfast as did the Messengers of firm resolve, and do not seek to hasten ˹Punishment˺ for them. On the Day they behold that which they were promised, it will be as if they had not tarried ˹in the world˺ except for an hour of the day. ˹This is˺ a clear proclamation—so shall any be destroyed except the transgressing people?” (46: 34-35)
[150] God Almighty fully Knows their actions and is keeping count of the passing years, months, and days, granting them respite and postponing their Punishment until a determined and precise moment. Then, when the appointed time comes, He brings about their destruction (cf. Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī).
[150] God Almighty fully Knows their actions and is keeping count of the passing years, months, and days, granting them respite and postponing their Punishment until a determined and precise moment. Then, when the appointed time comes, He brings about their destruction (cf. Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī).
تەفسیرە عەرەبیەکان:
يَوۡمَ نَحۡشُرُ ٱلۡمُتَّقِينَ إِلَى ٱلرَّحۡمَٰنِ وَفۡدٗا
(85) [Mention, O Muhammad] The Day when We shall rally the Mindful unto the Most-Merciful, as an honoured delegation,[151]
[151] Wafdan (lit. honoured delegation) originally mean riders, each referred to as a wāfid (delegate), since a delegate is typically a rider. The expression ‘wafadtu ‘alā fulān’ means ‘I arrived at so-and-so.’ The root of w-f-d conveys the sense of prominence and emergence (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The Noble Messenger is commanded to recall that grave Day when the full truth will be revealed—the Day of Judgment—when those who were Mindful of God, upholding His commands and avoiding His prohibitions, will be gathered and led to the Most Merciful, elevated and riding in honour. They will arrive at His Paradise, the abode of His hospitality, grace, and eternal pleasure (al-Ṭabarī, al-Wāḥidī, al-Sa‘dī, Ibn ‘Āshūr).
The Noble Messenger is commanded to recall that grave Day when the full truth will be revealed—the Day of Judgment—when those who were Mindful of God, upholding His commands and avoiding His prohibitions, will be gathered and led to the Most Merciful, elevated and riding in honour. They will arrive at His Paradise, the abode of His hospitality, grace, and eternal pleasure (al-Ṭabarī, al-Wāḥidī, al-Sa‘dī, Ibn ‘Āshūr).
تەفسیرە عەرەبیەکان:
وَنَسُوقُ ٱلۡمُجۡرِمِينَ إِلَىٰ جَهَنَّمَ وِرۡدٗا
[152] Wirdan (lit. parched and weary) originally denotes walking on foot while thirsting. Its root meaning pertains to approaching water, as one who arrives at it is typically thirsty. The root w-r-d conveys the notion of reaching or attaining something (cf. al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān; al-Harawī, al-Gharībayn).
Here, the Denying sinners will be driven to Hell, thirsty and on foot, as an act of humiliation (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). The imagery evokes that of parched cattle being herded toward water (cf. al-Rāzī).
Here, the Denying sinners will be driven to Hell, thirsty and on foot, as an act of humiliation (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). The imagery evokes that of parched cattle being herded toward water (cf. al-Rāzī).
تەفسیرە عەرەبیەکان:
لَّا يَمۡلِكُونَ ٱلشَّفَٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَٰنِ عَهۡدٗا
(87) They will have no power over intercession, save the one who secured with the Most-Merciful a binding covenant.[153]
[153] The honour they sought in their worship of idols shall forsake them on this Day of ultimate decree. Truly honoured shall be those whom Allah has granted intercession—those who upheld His covenant through firm Belief: “And those whom they call upon besides Him hold no power over intercession—save those who bear witness to the Truth with full knowledge” (43:86).
تەفسیرە عەرەبیەکان:
وَقَالُواْ ٱتَّخَذَ ٱلرَّحۡمَٰنُ وَلَدٗا
[154] This is yet another instance of the Deniers’ fallacious claims, refuted in this sura. They uttered it only to justify their worship of the angels and jinn and their belief in them as intercessors on their behalf (cf. Ibn ‘Āshūr).
[155] The Makkan Qurayshites (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
[155] The Makkan Qurayshites (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
تەفسیرە عەرەبیەکان:
لَّقَدۡ جِئۡتُمۡ شَيۡـًٔا إِدّٗا
[156] Iddan (lit. grave enormity) signifies something immense and monstrous. The root a-d-d conveys notions of enormity and intensity, as attested in classical lexicons (al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah).
The Qur’anic employment of this lexical item is highly marked, serving to amplify the gravity and catastrophic impact of the utterance it describes. In Qur’anic discourse, such words are not mere descriptors but tools of al-taṣwīr al-fannī (artistic depiction), bringing scenes to life through evocative language and acoustic resonance.
At the phonic level, the gemination of the plosive /d/ in iddā intensifies the force and abruptness of articulation, reinforcing the magnitude of the statement’s offense. The long vowel /ā/ further amplifies the auditory impact, allowing for a powerful and explosive release of the plosive sound. Taken in context, the nunation at the end of iddan (/iddan/) mimics the sound of an explosion, achieving an almost onomatopoeic effect.
This word is used in the Qur’an regarding the false claim that God has taken a child—a blasphemous assertion of such magnitude that the Heavens are on the verge of rending asunder, the Earth of splitting apart, and the mountains of collapsing (aya 90 above). The imagery evokes the aftermath of an overwhelming cosmic explosion, reinforcing the severe condemnation of this statement (cf. Bleyhesh al-Amri, W. (2007). Qur’an Translatability at the Phonic Level. Perspectives, 15(3), 159–176. https://doi.org/10.1080/13670050802153954).
The Qur’anic usage of iddan exemplifies the convergence of phonology, semantics, and rhetoric to create a powerful sense of condemnation, severity, and impending catastrophe. The interplay between phonetic structure and textual meaning highlights the Qur’an’s linguistic precision, where meaning is not only conveyed through words but also through their very sounds. This analysis reaffirms that Qur’anic language functions at multiple levels—lexical, phonetic, and thematic—each reinforcing the other in perfect coherence.
The Qur’anic employment of this lexical item is highly marked, serving to amplify the gravity and catastrophic impact of the utterance it describes. In Qur’anic discourse, such words are not mere descriptors but tools of al-taṣwīr al-fannī (artistic depiction), bringing scenes to life through evocative language and acoustic resonance.
At the phonic level, the gemination of the plosive /d/ in iddā intensifies the force and abruptness of articulation, reinforcing the magnitude of the statement’s offense. The long vowel /ā/ further amplifies the auditory impact, allowing for a powerful and explosive release of the plosive sound. Taken in context, the nunation at the end of iddan (/iddan/) mimics the sound of an explosion, achieving an almost onomatopoeic effect.
This word is used in the Qur’an regarding the false claim that God has taken a child—a blasphemous assertion of such magnitude that the Heavens are on the verge of rending asunder, the Earth of splitting apart, and the mountains of collapsing (aya 90 above). The imagery evokes the aftermath of an overwhelming cosmic explosion, reinforcing the severe condemnation of this statement (cf. Bleyhesh al-Amri, W. (2007). Qur’an Translatability at the Phonic Level. Perspectives, 15(3), 159–176. https://doi.org/10.1080/13670050802153954).
The Qur’anic usage of iddan exemplifies the convergence of phonology, semantics, and rhetoric to create a powerful sense of condemnation, severity, and impending catastrophe. The interplay between phonetic structure and textual meaning highlights the Qur’an’s linguistic precision, where meaning is not only conveyed through words but also through their very sounds. This analysis reaffirms that Qur’anic language functions at multiple levels—lexical, phonetic, and thematic—each reinforcing the other in perfect coherence.
تەفسیرە عەرەبیەکان:
أَن دَعَوۡاْ لِلرَّحۡمَٰنِ وَلَدٗا
تەفسیرە عەرەبیەکان:
وَمَا يَنۢبَغِي لِلرَّحۡمَٰنِ أَن يَتَّخِذَ وَلَدًا
[157] It is neither befitting nor proper for the Most-Merciful to take a child—for there is none like Him among His creation, nor has He any need of them. Rather, all creation are His servants, while He is the Self-Sufficient, the All-Praiseworthy (cf. al-Qurṭubī, Ibn Kathīr, al-Sa‘dī): “They said: “Allah has taken to Himself a child”. Glory be to Him! Nay! But all that is in the Heavens and Earth are His, they are all submitting to Him” (2:116).
تەفسیرە عەرەبیەکان:
إِن كُلُّ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ إِلَّآ ءَاتِي ٱلرَّحۡمَٰنِ عَبۡدٗا
(93) There is none in the Heavens and the Earth but shall come unto the Most-Merciful as [an abject] servant.[158]
[158] There is no one in the Heavens or on Earth who will not come before God Almighty on the Day of Judgment in humility and submission, fully acknowledging His Dominion over them. How, then, could any of His creation be considered His child when all belong to Him as His servants, subject to His will? They possess neither sovereignty nor the power to govern (cf. al-Ṭabarī, al-Qurṭubī, al-Biqā‘ī, al-Sa‘dī).
تەفسیرە عەرەبیەکان:
لَّقَدۡ أَحۡصَىٰهُمۡ وَعَدَّهُمۡ عَدّٗا
[159] This is a threat to those who said that God Almighty has taken to Himself a child (cf. Ibn ‘Āshūr). He has precisely numbered all of His creation—male and female, young and old—so none of them is hidden from Him (cf. al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
تەفسیرە عەرەبیەکان:
وَكُلُّهُمۡ ءَاتِيهِ يَوۡمَ ٱلۡقِيَٰمَةِ فَرۡدًا
تەفسیرە عەرەبیەکان:
وه‌رگێڕانی ماناكانی قورئانی پیرۆز - وەرگێڕاوی ئینگلیزی - د. ولید بلیهش العمري - کارکردن لەسەری بەردەوامە. - پێڕستی وه‌رگێڕاوه‌كان
وەرگێڕان: د. وليد بلیهش ئەلعومەری.