Vertaling van de betekenissen Edele Qur'an - Engelse vertaling - Dr. Walid Bleysh Al-Omari - Wordt momenteel aan gewerkt. * - Index van vertaling
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ سَيَجۡعَلُ لَهُمُ ٱلرَّحۡمَٰنُ وُدّٗا
(96) [160]Indeed, those who Believed and did righteous deeds—the Most Merciful will instill for them affection.[161]
[160] This concluding section encapsulates the central message of Sura Maryam: despite the hostility and opposition faced by the Believers, God’s Mercy awaits them—ushering in a time when affection will replace hatred; the mission of the Noble Messenger (ﷺ) is reiterated, emphasizing that his heart should not be burdened with sorrow over the staunch opposition he encountered (the opening aya of the next sura further illuminates this aspect); and it is God’s immutable law that those who stand in the way of His Message will ultimately face His Wrath and destruction.
[161] Wuddā means “love” or “affection.” al-Wudd refers to the love of something and the desire for its existence. The root w-d-d fundamentally denotes love and affection (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān). Here it means that God Loves them and will instill their love in the hearts of His servants (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Abū Hurayrah (رضي الله عنه) reported that the Messenger of God (ﷺ) said: “Indeed, when Allah loves a servant, He calls Jibrīl and says: ‘I Love so-and-so, so love him.’ Thus, Jibrīl loves him and then proclaims in the Heavens: ‘Allah Loves so-and-so, so love him.’ So, the inhabitants of the Heavens love him, and then acceptance is placed for him on Earth. And if Allah despises a servant, He calls Jibrīl and says: ‘I Despise so-and-so, so despise him.’ Thus, Jibrīl despises him and then proclaims among the inhabitants of the Heavens: ‘Allah Despises so-and-so, so despise him.’ So, they despise him, and then hatred is placed for him on Earth” (al-Bukhārī: 6040; Muslim: 2637).
[161] Wuddā means “love” or “affection.” al-Wudd refers to the love of something and the desire for its existence. The root w-d-d fundamentally denotes love and affection (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān). Here it means that God Loves them and will instill their love in the hearts of His servants (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Abū Hurayrah (رضي الله عنه) reported that the Messenger of God (ﷺ) said: “Indeed, when Allah loves a servant, He calls Jibrīl and says: ‘I Love so-and-so, so love him.’ Thus, Jibrīl loves him and then proclaims in the Heavens: ‘Allah Loves so-and-so, so love him.’ So, the inhabitants of the Heavens love him, and then acceptance is placed for him on Earth. And if Allah despises a servant, He calls Jibrīl and says: ‘I Despise so-and-so, so despise him.’ Thus, Jibrīl despises him and then proclaims among the inhabitants of the Heavens: ‘Allah Despises so-and-so, so despise him.’ So, they despise him, and then hatred is placed for him on Earth” (al-Bukhārī: 6040; Muslim: 2637).
Arabische uitleg van de Qur'an:
فَإِنَّمَا يَسَّرۡنَٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ ٱلۡمُتَّقِينَ وَتُنذِرَ بِهِۦ قَوۡمٗا لُّدّٗا
(97) [162]So We have only made it [the Quran] easy in your tongue[163] so that you may give glad tidings to the righteous and warn extremely contentious folks.[164]
[162] This aya serves as a transition, distinguishing between the fate of the Mindful—who will be received with affection, as stated in the preceding aya—and the fate of the Wrongful, who will face destruction, as indicated in the following aya: “That is the consequence of turning away from what you have brought as a warning and the effect of embracing what you have brought as glad tidings—something We have made easy in your tongue. For indeed, We have revealed it to you solely for this purpose” (Ibn ‘Āshūr).
[163] The Qur’an has been made easy in the Arabic tongue of the Prophet (ﷺ), thus facilitating the recitation of its words and the understanding of its meanings (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
[164] Luddā (extremely contentious) is the plural of aladd, referring to an argumentative adversary who is highly contentious and stubborn in dispute (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The Noble Messenger is commanded to warn his people with the Qur’an—those who persist in vehement argumentation, using falsehood to reject the Truth—so that he may caution them against impending destruction and Punishment (cf. al-Qurṭubī, al-Sa‘dī, al-Shinqīṭī). This sura highlights the disputatious nature of the Makkan Quraysh, citing several of their false claims.
[163] The Qur’an has been made easy in the Arabic tongue of the Prophet (ﷺ), thus facilitating the recitation of its words and the understanding of its meanings (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
[164] Luddā (extremely contentious) is the plural of aladd, referring to an argumentative adversary who is highly contentious and stubborn in dispute (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The Noble Messenger is commanded to warn his people with the Qur’an—those who persist in vehement argumentation, using falsehood to reject the Truth—so that he may caution them against impending destruction and Punishment (cf. al-Qurṭubī, al-Sa‘dī, al-Shinqīṭī). This sura highlights the disputatious nature of the Makkan Quraysh, citing several of their false claims.
Arabische uitleg van de Qur'an:
وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ هَلۡ تُحِسُّ مِنۡهُم مِّنۡ أَحَدٍ أَوۡ تَسۡمَعُ لَهُمۡ رِكۡزَۢا
(98) And how many a generation We have destroyed before them! Do you perceive[165] any of them or hear from them even a murmur?[166]
[165] Tuḥissu means to see, perceive, or know. Iḥsās refers to knowledge acquired through one of the senses, and aḥsastu-hū means I perceived it through my senses (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt): “So do you see any trace of them remaining?” (69: 8).
[166] Rikzā (murmur) is a very quiet, inaudible sound (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
These past generations, who suffered the weight of God’s Wrath, have perished and vanished, leaving behind only their stories as lessons for those who reflect. No trace or remnant of them remains; their homes stand empty, and they have moved on to a realm where only faith and righteous deeds can avail them, but alas. Likewise, these Associators will face the same fate as those before them if they do not hasten to repent before destruction overtakes them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Further, according to the great Qur’an lexicographer, al-Rāghib al-Iṣfahānī, rikzan signifies a trace so subtle that it is nearly imperceptible, symbolizing the total disappearance of past nations. From the same root comes rikāz, meaning hidden or buried wealth, which further emphasizes that only the faintest remnants remain—akin to the secret treasures left behind by lost civilizations.
[166] Rikzā (murmur) is a very quiet, inaudible sound (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
These past generations, who suffered the weight of God’s Wrath, have perished and vanished, leaving behind only their stories as lessons for those who reflect. No trace or remnant of them remains; their homes stand empty, and they have moved on to a realm where only faith and righteous deeds can avail them, but alas. Likewise, these Associators will face the same fate as those before them if they do not hasten to repent before destruction overtakes them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Further, according to the great Qur’an lexicographer, al-Rāghib al-Iṣfahānī, rikzan signifies a trace so subtle that it is nearly imperceptible, symbolizing the total disappearance of past nations. From the same root comes rikāz, meaning hidden or buried wealth, which further emphasizes that only the faintest remnants remain—akin to the secret treasures left behind by lost civilizations.
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.