Vertaling van de betekenissen Edele Qur'an - Engelse vertaling - Dr. Walid Bleysh Al-Omari - Wordt momenteel aan gewerkt. * - Index van vertaling
وَنَٰدَيۡنَٰهُ مِن جَانِبِ ٱلطُّورِ ٱلۡأَيۡمَنِ وَقَرَّبۡنَٰهُ نَجِيّٗا
(52) And We called him from the right side of the ṬŪr [Mountain],[84] and We drew him close as a private interlocutor.[85]
[84] God spoke to Moses with a voice that he could hear, coming from the direction of Mount Sinai, situated to his right as he approached from Midian heading toward Egypt (cf. al-Wāḥidī, al-Qurṭubī, Ibn Kathīr).
[85] That is, God brought Moses near, so he heard the words of God and was directly addressed without any intermediary (cf. al-Baghawī, Ibn ‘Aṭiyyah, Ibn Kathīr, al-Qāsimī).
[85] That is, God brought Moses near, so he heard the words of God and was directly addressed without any intermediary (cf. al-Baghawī, Ibn ‘Aṭiyyah, Ibn Kathīr, al-Qāsimī).
Arabische uitleg van de Qur'an:
وَوَهَبۡنَا لَهُۥ مِن رَّحۡمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيّٗا
[86] God, the Most Merciful, graciously answered Moses’s plea by granting Prophethood to his brother Aaron, who was gifted with eloquence, so that he might assist Moses in his divine mission (cf. al-Ṭabarī, Ibn Juzayy, Ibn Kathīr). If Aaron was honored with Prophethood to support his brother, how then can it be surprising that the Prophet Muhammad was bestowed with such a great and noble distinction?
Arabische uitleg van de Qur'an:
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ إِسۡمَٰعِيلَۚ إِنَّهُۥ كَانَ صَادِقَ ٱلۡوَعۡدِ وَكَانَ رَسُولٗا نَّبِيّٗا
(54) Mention [Muhammad] in the Book, IsmĀ‘Īl[87] (Ishmael) for indeed he was truthful to his promise;[88] and he was a Messenger, a Prophet.
[87] Prophet Ismā‘īl (عليه السلام), brought to the valley of Makkah by his father, Prophet Ibrāhīm (عليه السلام), alongside his mother, holds profound significance for the Qurayshite Arabs. They trace their lineage directly to him, a lineage that bestowed upon them unparalleled social status throughout Arabia and the privilege of being the sole custodians of the sacred shrines in Makkah. In this regard, the Noble Messenger (ﷺ) stated: “Allah selected [the tribe of] Kinānah from the progeny of Ismā‘īl; Quraysh from Kinānah; the children of Hāshim from Quraysh; and me from the children of Hāshim. I am the master of the children of Adam, and this is no idle boast” (Muslim: 2276).
This mention of Prophet Ismā‘īl among those granted both Messengership and Prophethood serves as a profound reminder to the Qurayshites of the lineage and noble origins of their current Messenger.
[88] Ishmael was true to his promises to his Lord and to the people. He would fulfil his promises and never break them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
This mention of Prophet Ismā‘īl among those granted both Messengership and Prophethood serves as a profound reminder to the Qurayshites of the lineage and noble origins of their current Messenger.
[88] Ishmael was true to his promises to his Lord and to the people. He would fulfil his promises and never break them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Arabische uitleg van de Qur'an:
وَكَانَ يَأۡمُرُ أَهۡلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرۡضِيّٗا
(55) And he used to enjoin his household to Prayer and zakat;[89] and He was agreeable with His Lord.[90]
[89] This is indeed a noble quality of a pious person. Al-Ḥasan al-Baṣrī remarked: “Whoever takes it upon themselves to admonish their own soul will find a protector from Allah. May Allah have mercy on the one who admonishes himself and his family, saying: ‘O my family, your Prayer, your Prayer; your zakat, your zakat; your neighbours, your neighbours; your needy, your needy—perhaps Allah will have mercy on you on the Day of Resurrection.’” Truly, Allah, the Exalted and Glorious, praised such a servant whose actions reflected this, saying: “And he used to enjoin his household to Prayer and zakat; and He was agreeable with His Lord” (cf. Ibn Abī al-Dunyā, al-Nafaqah ‘alā al-‘Iyāl (333) (1/506)).
The importance of enjoining one’s household in such pious acts will be further underscored in Aya 59, where the narrative shifts to the mention of those pious predecessors who were succeeded by others who failed to uphold these righteous deeds.
[90] And he was commendable in the sight of Allah for his deeds; Allah was pleased with him and made him among the select, near ones, due to his striving in what pleases Him. Thus, his Lord was pleased with him, and he was pleased with his Lord (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
The importance of enjoining one’s household in such pious acts will be further underscored in Aya 59, where the narrative shifts to the mention of those pious predecessors who were succeeded by others who failed to uphold these righteous deeds.
[90] And he was commendable in the sight of Allah for his deeds; Allah was pleased with him and made him among the select, near ones, due to his striving in what pleases Him. Thus, his Lord was pleased with him, and he was pleased with his Lord (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
Arabische uitleg van de Qur'an:
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ إِدۡرِيسَۚ إِنَّهُۥ كَانَ صِدِّيقٗا نَّبِيّٗا
(56) Mention [Muhammad] in the Book, IdrĪs,[91] for indeed he was an Affirmer of the Truth, a Prophet.
[91] Some exegetes, notably al-Rāzī, Abū al-Su‘ūd, al-Shawkānī, and Ibn ‘Āshūr, identify Prophet Idrīs (عليه السلام) with the Biblical Prophet Enoch, also known as Akhnūkh. However, the majority of exegetes agree that Idrīs preceded Noah (عليه السلام), possibly being his great-grandfather. The mention of both Idrīs and Noah in this context serves as evidence that Prophethood and Messengership are divinely ordained roles consistently bestowed by Allah throughout human history.
Arabische uitleg van de Qur'an:
وَرَفَعۡنَٰهُ مَكَانًا عَلِيًّا
[92] Although this “lofty place” (makānan ‘alīyyan) to which he was raised could generally refer to the high status he held in this life as a Prophet and one close to God (cf. al-Zamakhsharī, al-Alūsī, al-Sa‘dī), many other exegetes (cf. al-Ṭabarī, al-Rāzī, al-Qurṭubī, Ibn Juzayy, Ibn Kathīr) interpret it as his elevation to the fourth Heaven. Our Noble Messenger (ﷺ) is reported to have said that he met him in the fourth Heaven during the Night of Ascension (cf. al-Bukhārī: 3207; Muslim: 162; al-Tirmidhī: 3157).
In the Bible, it is said that God Almighty “took him away”:
Genesis 5:24: “Enoch walked faithfully with God; then he was no more, because God took him away.” (NIV)
Hebrews 11:5: “By faith Enoch was taken from this life, so that he did not experience death: ‘He could not be found, because God had taken him away.” For before he was taken, he was commended as one who pleased God.”
In the Bible, it is said that God Almighty “took him away”:
Genesis 5:24: “Enoch walked faithfully with God; then he was no more, because God took him away.” (NIV)
Hebrews 11:5: “By faith Enoch was taken from this life, so that he did not experience death: ‘He could not be found, because God had taken him away.” For before he was taken, he was commended as one who pleased God.”
Arabische uitleg van de Qur'an:
أُوْلَٰٓئِكَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنۡ حَمَلۡنَا مَعَ نُوحٖ وَمِن ذُرِّيَّةِ إِبۡرَٰهِيمَ وَإِسۡرَٰٓءِيلَ وَمِمَّنۡ هَدَيۡنَا وَٱجۡتَبَيۡنَآۚ إِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُ ٱلرَّحۡمَٰنِ خَرُّواْۤ سُجَّدٗاۤ وَبُكِيّٗا۩
(58) [93]Those are the ones on whom Allah bestowed favour, from among the Prophets of Adam’s posterity and among those who We carried with NŪḤ (Noah), and from among the posterity of IbrĀhĪm and Israel, and out of those whom We guided and [especially] selected;[94] whenever Our Signs are recited to them, they [promptly] fall prostrate, crying!
[93] The following are three Prophetic lineages: Adam, the father of humanity; Noah, the second father of humanity; and Abraham, the father of the Prophets (عليهم السلام). Each demonstrated profound devotion to God Almighty and deep reverence for His Signs. In stark contrast, many of their successors, including the Makkan Arabs, deviated from the righteous path of their noble forebears, even going so far as to scorn and reject God’s Signs.
[94] God raises from each nation a select few Prophets and Messengers to deliver His Message and guidance to their people: “Verily We have sent you with the Truth as a bearer of glad tidings and a warner [O Muhammad]; indeed there has never been a nation without a warner being raised among them!” (35: 24)
[94] God raises from each nation a select few Prophets and Messengers to deliver His Message and guidance to their people: “Verily We have sent you with the Truth as a bearer of glad tidings and a warner [O Muhammad]; indeed there has never been a nation without a warner being raised among them!” (35: 24)
Arabische uitleg van de Qur'an:
۞ فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٌ أَضَاعُواْ ٱلصَّلَوٰةَ وَٱتَّبَعُواْ ٱلشَّهَوَٰتِۖ فَسَوۡفَ يَلۡقَوۡنَ غَيًّا
(59) [95]Then they were succeeded by a [vile] generation who wasted[96] Prayers and followed [base] desires[97]—indeed they shall meet Error.[98]
[95] In stark contrast to their predecessors, who were paragons of piety and Mindfulness, are those who succeeded them (cf. al-Rāzī). Within the context of revelation, this likely refers to the Makkan Qurayshites, whose ancestor, Prophet Ishmael (عليه السلام), is described in aya 55 as one who “enjoined his household to Prayer.” This stark deviation from Ishmael’s path underscores how far they have strayed and highlights the urgent need for a Messenger from among their own people to guide them back to the straight path.
Ibn ‘Āshūr opines: “These two characteristics comprehensively encompass the various forms of Denial and disobedience. Association (shirk) constitutes the neglect of Prayer because it involves turning away from submission to Allah, the Most High. Associators, therefore, have entirely abandoned Prayer, as Allah states: “They said: ‘We were not of those who used to Pray.’” (74: 43). Association is also an act of following desires, as the Associators worshiped idols merely out of personal whims, without any evidence or justification. These individuals are the ones specifically intended in this context.”
[96] Aḍā‘ū (lit. “lost” or “neglected”), according to various exegetical opinions, can refer to abandoning prayer entirely (cf. al-Ṭabarī, al-Zajjāj, al-Wāḥidī, al-Rāzī), omitting some of its essential pillars and conditions, failing to fulfill its obligations, delaying it beyond its prescribed times (cf. al-Samarqandī, al-Qurṭubī, Ibn Taymiyyah), or other forms of negligence in its proper observance.
[97] They turned to the desires of their own selves, indulging in the pursuit of worldly pleasures, and prioritized them over obedience to God (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī).
[98] Ghayyan (lit. “error” or “deviation”) is understood as al-ḍalāl (misguidance) and is also used to denote evil, just as its opposite, al-rushd (guidance), signifies good (cf. Ibn ‘Āshūr). This term has posed interpretive challenges for exegetes, leading to different yet interconnected explanations, particularly discussed by al-Shinqīṭī.
One interpretation suggests that the statement implies the omission of the construct noun (al-mudhāf), rendering the meaning: “They shall meet [the recompense of their] Error.” Another view holds that al-ghayy refers to loss and falling into dire predicaments. Some have described Ghayy [Error] as a valley in Hell filled with pus, where the discharge of the inhabitants of Hell collects—a place said to be extremely deep and vile. It has also been understood as misguidance in the Hereafter, diverting one from the path to Paradise.
al-Shinqīṭī synthesizes these interpretations into a unified understanding: “The essence of all the interpretations revolves around a single point: those successors who neglected Prayer and followed their desires will face severe Punishment on the Day of Resurrection.”
“Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs. *These, their resort is the Fire for what they used to earn” (10: 7-8).
Ibn ‘Āshūr opines: “These two characteristics comprehensively encompass the various forms of Denial and disobedience. Association (shirk) constitutes the neglect of Prayer because it involves turning away from submission to Allah, the Most High. Associators, therefore, have entirely abandoned Prayer, as Allah states: “They said: ‘We were not of those who used to Pray.’” (74: 43). Association is also an act of following desires, as the Associators worshiped idols merely out of personal whims, without any evidence or justification. These individuals are the ones specifically intended in this context.”
[96] Aḍā‘ū (lit. “lost” or “neglected”), according to various exegetical opinions, can refer to abandoning prayer entirely (cf. al-Ṭabarī, al-Zajjāj, al-Wāḥidī, al-Rāzī), omitting some of its essential pillars and conditions, failing to fulfill its obligations, delaying it beyond its prescribed times (cf. al-Samarqandī, al-Qurṭubī, Ibn Taymiyyah), or other forms of negligence in its proper observance.
[97] They turned to the desires of their own selves, indulging in the pursuit of worldly pleasures, and prioritized them over obedience to God (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī).
[98] Ghayyan (lit. “error” or “deviation”) is understood as al-ḍalāl (misguidance) and is also used to denote evil, just as its opposite, al-rushd (guidance), signifies good (cf. Ibn ‘Āshūr). This term has posed interpretive challenges for exegetes, leading to different yet interconnected explanations, particularly discussed by al-Shinqīṭī.
One interpretation suggests that the statement implies the omission of the construct noun (al-mudhāf), rendering the meaning: “They shall meet [the recompense of their] Error.” Another view holds that al-ghayy refers to loss and falling into dire predicaments. Some have described Ghayy [Error] as a valley in Hell filled with pus, where the discharge of the inhabitants of Hell collects—a place said to be extremely deep and vile. It has also been understood as misguidance in the Hereafter, diverting one from the path to Paradise.
al-Shinqīṭī synthesizes these interpretations into a unified understanding: “The essence of all the interpretations revolves around a single point: those successors who neglected Prayer and followed their desires will face severe Punishment on the Day of Resurrection.”
“Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs. *These, their resort is the Fire for what they used to earn” (10: 7-8).
Arabische uitleg van de Qur'an:
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحٗا فَأُوْلَٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا يُظۡلَمُونَ شَيۡـٔٗا
(60) Except whoever repents, Believes, and does good—those shall enter Paradise,[99] and they shall not be wronged nought.[100]
[99] “Those who do not invoke any other deity besides Allah, nor do they kill the soul which Allah has made sacred except in the pursuit of justice, nor do they commit adultery; whoever does this shall meet [the severe punishment of their] Sinning. *Punishment will be doubled for him on the Day of Resurrection, and he will remain therein humiliated forever, *except for those who repent, Believe, and do righteous deeds. For such, Allah will replace their evil deeds with good ones—Allah is ever Forgiving, Merciful” (25: 68-70).
[100] God, the Most-Merciful, will diminish none of their good deeds for the evil they committed: “Verily Allah does not deal ˹anyone˺ unjustly as much as a mote’s weight; if it is a ˹one˺ good deed done, then He multiplies it and grants from His own ˹additionally˺ a great reward” (4: 40).
[100] God, the Most-Merciful, will diminish none of their good deeds for the evil they committed: “Verily Allah does not deal ˹anyone˺ unjustly as much as a mote’s weight; if it is a ˹one˺ good deed done, then He multiplies it and grants from His own ˹additionally˺ a great reward” (4: 40).
Arabische uitleg van de Qur'an:
جَنَّٰتِ عَدۡنٍ ٱلَّتِي وَعَدَ ٱلرَّحۡمَٰنُ عِبَادَهُۥ بِٱلۡغَيۡبِۚ إِنَّهُۥ كَانَ وَعۡدُهُۥ مَأۡتِيّٗا
(61) [These are] The Gardens of Eternity that the Most Merciful promised His servants in the Unseen[101]—indeed His Promise ever comes to be met![102]
[101] Those repentant ones will enter Gardens of everlasting residence, which the Most Merciful has promised His Believing servants to enter in the Hereafter. They Believed in this while they had not seen it in the worldly life (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī). al-Ras‘anī says: “He promised them these [Gardens] while they were unseen to them, or [it means] that they are absent from them [the gardens].”
[102] Ma’tiyyan (lit. will be got at) means that this “promise” is got to by the allies of Allah, or it is in the form of maf‘ūl (object) with the meaning of fa‘il (subject), i.e., “coming.” The essence of “coming” (ityān) denotes an arrival with ease (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt). al-Ṭabarī says: “The promise in this context refers to what is promised, which is Paradise.” Ibn Juzayy further explains: “Ma’tiyyan is in the grammatical form of maf‘ūl (object). It is said to mean ‘fā‘il’ (subject), as it is the promise that comes to them. Others maintain its original meaning, as the promise refers to Paradise, and they are the ones who will come to it.”
[102] Ma’tiyyan (lit. will be got at) means that this “promise” is got to by the allies of Allah, or it is in the form of maf‘ūl (object) with the meaning of fa‘il (subject), i.e., “coming.” The essence of “coming” (ityān) denotes an arrival with ease (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt). al-Ṭabarī says: “The promise in this context refers to what is promised, which is Paradise.” Ibn Juzayy further explains: “Ma’tiyyan is in the grammatical form of maf‘ūl (object). It is said to mean ‘fā‘il’ (subject), as it is the promise that comes to them. Others maintain its original meaning, as the promise refers to Paradise, and they are the ones who will come to it.”
Arabische uitleg van de Qur'an:
لَّا يَسۡمَعُونَ فِيهَا لَغۡوًا إِلَّا سَلَٰمٗاۖ وَلَهُمۡ رِزۡقُهُمۡ فِيهَا بُكۡرَةٗ وَعَشِيّٗا
(62) They shall not hear therein [any] idle talk,[103] except for [hearing] “Peace!”,[104] and their provision is theirs early and late in every day.[105]
[103] The Companions of Paradise will not hear therein falsehood, indecency, or speech that does not benefit them (cf. al-Qurṭubī, al-Baghawī. Al-Sa‘dī). Ibn ‘Āshūr explains: “al-Laghw (idle talk) refers to excessive speech and that which holds no benefit. Its absence is an indication of the absence of even the slightest disturbances in Paradise, as Allah the Exalted says: “You will not hear therein the slightest idle talk” [88: 11]. It also alludes to how the Believers will be rewarded in Paradise with the opposite of what they faced in the worldly life from the harm and idle talk of the Associators.”
[104] They will hear therein what delights them—words and sounds free from any flaw—such as the greetings of Allah and His angels to them, and the exchange of salutations among themselves (cf. al-Qurṭubī, al-Baghawī. Al-Sa‘dī); “They will not hear therein any idle talk or sinful speech, *only greetings of ‘Peace! Peace!’” (56: 25-26)
[105] Their provisions, including foods, drinks, and various delights, are continuous—available whenever they seek them and at any time they desire (cf. al-Sa‘dī, Ibn ‘Āshūr). al-Zajjāj explains: “By His words, ‘early and late in every day,’ signify the continuity of provision. This is an example of mentioning two endpoints to indicate totality, as one might say: ‘I am with so-and-so morning and evening, from dawn to dusk.’”
[104] They will hear therein what delights them—words and sounds free from any flaw—such as the greetings of Allah and His angels to them, and the exchange of salutations among themselves (cf. al-Qurṭubī, al-Baghawī. Al-Sa‘dī); “They will not hear therein any idle talk or sinful speech, *only greetings of ‘Peace! Peace!’” (56: 25-26)
[105] Their provisions, including foods, drinks, and various delights, are continuous—available whenever they seek them and at any time they desire (cf. al-Sa‘dī, Ibn ‘Āshūr). al-Zajjāj explains: “By His words, ‘early and late in every day,’ signify the continuity of provision. This is an example of mentioning two endpoints to indicate totality, as one might say: ‘I am with so-and-so morning and evening, from dawn to dusk.’”
Arabische uitleg van de Qur'an:
تِلۡكَ ٱلۡجَنَّةُ ٱلَّتِي نُورِثُ مِنۡ عِبَادِنَا مَن كَانَ تَقِيّٗا
[106] Nūrithu (lit. to cause to inherit); the act of coming to settle in Paradise is likened to inheritance in the sense that it is acquired after a state has been succeeded by another—just as the state of the deceased in this worldly life comes to an end and is followed by another (cf. al-Baghawī, al-Bayḍāwī, al-Nasafī, al-Shinqīṭī). al-Biqā‘ī explains: “Meaning: We grant it as an inheritance, a perfect and effortless gift, free from hardship or deficiency, beginning from the moment of eligibility upon death, without toil or the possibility of revocation.” Ibn ‘Arafah further explains: “The expression points to the fact that Paradise is not a direct compensation for deeds, nor has anyone received it by merit. Rather, it is granted as an inheritance, much like an heir who receives their share without any exchange or claim of entitlement. This reflects that Paradise is a Divine gift stemming from Allah’s Mercy, not from human deservingness.”
[107] “Those are the inheritors, *who will inherit Paradise, wherein they will abide forever” (23:10-11).
[107] “Those are the inheritors, *who will inherit Paradise, wherein they will abide forever” (23:10-11).
Arabische uitleg van de Qur'an:
وَمَا نَتَنَزَّلُ إِلَّا بِأَمۡرِ رَبِّكَۖ لَهُۥ مَا بَيۡنَ أَيۡدِينَا وَمَا خَلۡفَنَا وَمَا بَيۡنَ ذَٰلِكَۚ وَمَا كَانَ رَبُّكَ نَسِيّٗا
(64) [108]We [angels] never [successively] come down except by your Lord’s Command[109] [O Muhammad]; to Him belongs whatever is before us and behind us, and whatever is between that[110]—verily your Lord is never ever forgetful![111]
[108] After recounting the stories of the Prophets (عليهم السلام) to console and strengthen the heart of the Prophet Muhammad (ﷺ), and following this with a mention of the deviations introduced by later generations and the consequences for both the righteous and the transgressors, the narrative transitions to addressing the delay in revelation. During this period, the Deniers claimed that Allah had abandoned and forsaken the Prophet. This baseless assertion is refuted, clarifying that the truth is far from their assumptions (cf. al-Marāghī).
Ibn ‘Abbās (رضي الله عنهما) narrates that the Prophet Muhammad (ﷺ) said: “O Jibrīl (Gabriel), what prevents you from visiting us more frequently than you already do?” Then the aya was revealed: “We [angels] never [successively] come down except by your Lord’s Command [O Muhammad]; to Him belongs whatever is before us and behind us, and whatever is between that—verily your Lord is never ever forgetful!” This aya was revealed as a direct response to the inquiry of the Prophet Muhammad (ﷺ). al-Wāḥidī reports the unanimous agreement among the exegetes that this was the reason for the revelation of this aya.
[109] Amri Rabbika (lit. your Lord’s Command) could mean permission, as evidenced by the mentioned reason for its revelation. It may also signify decree, meaning: We come down accompanying Allah’s Command to His servants regarding what He has made obligatory upon them or forbidden. Furthermore, it may encompass a broader meaning, according to those who permit interpreting the term to include all its possible connotations (cf. Ibn Ḥajar, Fatḥ al-Bārī).
[110] That is, to God Alone belong all directions and places, as well as all times—present, past, and future. The angels cannot move from one direction to another or within any specific time without His Command and Will (cf. al-Bayḍāwī, Abū al-Su‘ūd, al-Sa‘dī). Ibn ‘Āshūr explains: “Since it is reported that all of this belongs to Allah, it is necessary that it refers to the beings within those directions. Thus, it encompasses all creatures and extends to all their states and actions, such as coming down with revelation. It also encompasses all times—future, past, and present.” al-Shawkānī sums up the exegetical perspectives on this aya as follows: “Allah, Glorified be He, encompasses everything; nothing is hidden from Him, and not even a mote’s weight escapes His Knowledge. Thus, we do not proceed with any matter except by His permission”.
[111] That is, your Lord, O Muhammad, has never been forgetful of anything. If our descent with revelation to you is delayed, it is not due to forgetfulness on His part. Rather, His Wisdom necessitates this timing. Your Lord would not forget or neglect you; He has always taken care of you. So, do not grieve if our descent is delayed, and be certain that Allah has Willed it so (cf. al-Ṭabarī, al-Qurṭubī, al-Samīn al-Ḥalabī, Abū al-Su‘ūd).
Ibn ‘Abbās (رضي الله عنهما) narrates that the Prophet Muhammad (ﷺ) said: “O Jibrīl (Gabriel), what prevents you from visiting us more frequently than you already do?” Then the aya was revealed: “We [angels] never [successively] come down except by your Lord’s Command [O Muhammad]; to Him belongs whatever is before us and behind us, and whatever is between that—verily your Lord is never ever forgetful!” This aya was revealed as a direct response to the inquiry of the Prophet Muhammad (ﷺ). al-Wāḥidī reports the unanimous agreement among the exegetes that this was the reason for the revelation of this aya.
[109] Amri Rabbika (lit. your Lord’s Command) could mean permission, as evidenced by the mentioned reason for its revelation. It may also signify decree, meaning: We come down accompanying Allah’s Command to His servants regarding what He has made obligatory upon them or forbidden. Furthermore, it may encompass a broader meaning, according to those who permit interpreting the term to include all its possible connotations (cf. Ibn Ḥajar, Fatḥ al-Bārī).
[110] That is, to God Alone belong all directions and places, as well as all times—present, past, and future. The angels cannot move from one direction to another or within any specific time without His Command and Will (cf. al-Bayḍāwī, Abū al-Su‘ūd, al-Sa‘dī). Ibn ‘Āshūr explains: “Since it is reported that all of this belongs to Allah, it is necessary that it refers to the beings within those directions. Thus, it encompasses all creatures and extends to all their states and actions, such as coming down with revelation. It also encompasses all times—future, past, and present.” al-Shawkānī sums up the exegetical perspectives on this aya as follows: “Allah, Glorified be He, encompasses everything; nothing is hidden from Him, and not even a mote’s weight escapes His Knowledge. Thus, we do not proceed with any matter except by His permission”.
[111] That is, your Lord, O Muhammad, has never been forgetful of anything. If our descent with revelation to you is delayed, it is not due to forgetfulness on His part. Rather, His Wisdom necessitates this timing. Your Lord would not forget or neglect you; He has always taken care of you. So, do not grieve if our descent is delayed, and be certain that Allah has Willed it so (cf. al-Ṭabarī, al-Qurṭubī, al-Samīn al-Ḥalabī, Abū al-Su‘ūd).
Arabische uitleg van de Qur'an:
Vertaling van de betekenissen Edele Qur'an - Engelse vertaling - Dr. Walid Bleysh Al-Omari - Wordt momenteel aan gewerkt. - Index van vertaling
Vertaald door Dr. Walid Balhish El-Omary.