د قرآن کریم د معناګانو ژباړه - انګلیسي ژباړه - دکتور ولید بلیهش العمري - کار پرې روان دی. * - د ژباړو فهرست (لړلیک)
وَمَا تَسۡـَٔلُهُمۡ عَلَيۡهِ مِنۡ أَجۡرٍۚ إِنۡ هُوَ إِلَّا ذِكۡرٞ لِّلۡعَٰلَمِينَ
[2836] Had they been receptive to guidance, they would have easily realized that the Messenger (ﷺ) meant only to deliver them from doom, and did not go to all this trouble for a mere worldly end even though they offered him all the money he could ask for and the leadership of the Quraysh to abandon the call (cf. among many other books of biography al-Mubārakfūrī’s al-Raḥīq al-Makhtūm (The Sealed Nectar)): “Say ˹Muhammad˺: “I am not asking for payment for it; it is nothing less than a reminder to all beings” (6: 90): “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).
عربي تفسیرونه:
وَكَأَيِّن مِّنۡ ءَايَةٖ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ يَمُرُّونَ عَلَيۡهَا وَهُمۡ عَنۡهَا مُعۡرِضُونَ
(105) Just like any ˹other˺ Sign in the Heavens and Earth, they pass by it while they ˹deliberately˺ turn away from it[2837].
[2837] This is what happens when people’s senses are clouded over and they become mindless of path guiding facts: “If you ˹Muhammad˺ obey most of those on Earth, they will lead you away from the Path of Allah; indeed they only follow ˹mere˺ fancies, indeed they are only guessing” (6: 116).
عربي تفسیرونه:
وَمَا يُؤۡمِنُ أَكۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ
[2838] That is, most people Associate others with God Almighty in worship though they acknowledge His Lordship (Rubūbiyyah) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that: “The Associators used to say: “We willingly answer You ˹Allah˺, there is no Associate of Yours!” The Messenger of Allah (ﷺ) would say to them then: “Woe to you! Enough, Enough!” But they would say: “Except one Associate of Yours; You own him and all that he owns!” they say this while circumambulating around the Kaʿbah” (Muslim: 1185).
عربي تفسیرونه:
أَفَأَمِنُوٓاْ أَن تَأۡتِيَهُمۡ غَٰشِيَةٞ مِّنۡ عَذَابِ ٱللَّهِ أَوۡ تَأۡتِيَهُمُ ٱلسَّاعَةُ بَغۡتَةٗ وَهُمۡ لَا يَشۡعُرُونَ
(107) Do they feel secure that a shrouding of Allah’s punishment will come upon them or that the Hour comes upon them all of a sudden while they do not realize ˹it˺![2839]
[2839] The adamantly heedless shall expect nothing but Divine punishment (cf. Ibn ʿĀshūr’): “Do the townspeople feel secure that Our Might would not come to them at night while they are sleeping? *Do the townspeople feel secure that Our Might would not come to them in the forenoon while they are playing? *Do they feel secure from the planning of Allah? Verily none feels safe from the planning of Allah except the losers” (7: 97-99).
عربي تفسیرونه:
قُلۡ هَٰذِهِۦ سَبِيلِيٓ أَدۡعُوٓاْ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِيۖ وَسُبۡحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلۡمُشۡرِكِينَ
(108) [2840]Say ˹Muhammad˺: “This is my path. I call to Allah, being clear-sighted[2841]; I and whoever follows me. Glory be to Allah[2842]; I am not among the Associators!”
[2840] After the fact has been laid bare and the Truth made clear, the Messenger (ﷺ) is to pronounce this stand affirming statement and to declare to others that they should join the path of Truth.
[2841] ʿAlā baṣīrah (lit. on clear sightedness) is semantically complex. It is taken to mean certitude, and/or evidence and authority but originally it means clarity (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān). It also means the heart’s ability to realize (cf. al-Iṣfahānī). Ibn ʿĀshūr sees a figure of speech in it; the one who has evidence is clear sighted about the Truth.
[2842] God Almighty (سبحانه وتعالى) should be glorified up and above all imperfections; having Associates, a match, a wife or posterity (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). That is, unlike the way of the Associators (cf. Ibn ʿĀshūr).
[2841] ʿAlā baṣīrah (lit. on clear sightedness) is semantically complex. It is taken to mean certitude, and/or evidence and authority but originally it means clarity (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān). It also means the heart’s ability to realize (cf. al-Iṣfahānī). Ibn ʿĀshūr sees a figure of speech in it; the one who has evidence is clear sighted about the Truth.
[2842] God Almighty (سبحانه وتعالى) should be glorified up and above all imperfections; having Associates, a match, a wife or posterity (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). That is, unlike the way of the Associators (cf. Ibn ʿĀshūr).
عربي تفسیرونه:
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِم مِّنۡ أَهۡلِ ٱلۡقُرَىٰٓۗ أَفَلَمۡ يَسِيرُواْ فِي ٱلۡأَرۡضِ فَيَنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبۡلِهِمۡۗ وَلَدَارُ ٱلۡأٓخِرَةِ خَيۡرٞ لِّلَّذِينَ ٱتَّقَوۡاْۚ أَفَلَا تَعۡقِلُونَ
(109) [2843]We have sent before you none but men – to whom We reveal – among the dwellers of towns. Have they not walked the land and beheld how was the end of those before them! But verily the abode of the Hereafter is better for those who are Mindful; do they heed not!
[2843] This is to express wonder at the affair of the Qurayshite Deniers, who, having seen and acknowledged that earlier Prophets, mere men, were sent by God to towns they knew very well and had seen with their own eyes how they Denied and were destroyed (cf. note on 6:6), yet thought it wonderous that a Messenger of their own (cf. 10: 2), Muhammad (ﷺ) was sent to them and so declared him a liar (cf. Ibn ʿĀshūr)! Such Deniers are heedless!
عربي تفسیرونه:
حَتَّىٰٓ إِذَا ٱسۡتَيۡـَٔسَ ٱلرُّسُلُ وَظَنُّوٓاْ أَنَّهُمۡ قَدۡ كُذِبُواْ جَآءَهُمۡ نَصۡرُنَا فَنُجِّيَ مَن نَّشَآءُۖ وَلَا يُرَدُّ بَأۡسُنَا عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ
(110) [2844]Until the Messengers have ˹fully˺ despaired and they have become certain that they were lied to, Our victory comes to them and We deliver whomever We will. Our Might is not to be warded off from the criminal folks.
[2844] The affairs of earlier Messengers (عليهم السلام) are to be taken heed from not only by the Deniers but also by the Believing camp; this to be assured that God’s victory is sure to come, far as it might seem, and that none can stand between His Might and those who pit themselves against Him and His Messenger (cf. al-Biqāʿī, Naẓm al-Durar): “Or you think that you will enter Paradise without the example of those who came before comes to pass you! They were touched by turmoil and affliction, and fiercely shaken, until the Prophet and those who Believed with him exclaim: “When is Allah’s victory?”—verily Allah’s victory is ever near” (2: 214).
This, and the following aya, is an assuring note at the end of the sura given the difficult patch the Messenger (ﷺ) and Believers were going through.
This, and the following aya, is an assuring note at the end of the sura given the difficult patch the Messenger (ﷺ) and Believers were going through.
عربي تفسیرونه:
لَقَدۡ كَانَ فِي قَصَصِهِمۡ عِبۡرَةٞ لِّأُوْلِي ٱلۡأَلۡبَٰبِۗ مَا كَانَ حَدِيثٗا يُفۡتَرَىٰ وَلَٰكِن تَصۡدِيقَ ٱلَّذِي بَيۡنَ يَدَيۡهِ وَتَفۡصِيلَ كُلِّ شَيۡءٖ وَهُدٗى وَرَحۡمَةٗ لِّقَوۡمٖ يُؤۡمِنُونَ
(111) [2845]Indeed there has been a lesson in their stories to those of sound minds. It ˹the Qur’an˺ has never been fabricated speech, but a confirmation of what came before it, a detailing of everything and a guide and mercy to Believing folks.
[2845] The Believers are to draw precious lessons, and find solace and assurance from the stories of earlier Prophets (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 15: 178). The story given here, that of Joseph (عليه السلام), with all its intricacies and embedded messages, being an example at hand (cf. Ibn ʿAṭiyyah, al-Rāzī).
عربي تفسیرونه:
د قرآن کریم د معناګانو ژباړه - انګلیسي ژباړه - دکتور ولید بلیهش العمري - کار پرې روان دی. - د ژباړو فهرست (لړلیک)
ژباړه: دکتور ولید بلیهش العمري.