Salin ng mga Kahulugan ng Marangal na Qur'an - Salin sa Wikang Ingles ni Dr. Walid Bleyhesh Al-Amri - Kasalukuyang Isinasagawa. * - Indise ng mga Salin
وَلَقَدۡ نَعۡلَمُ أَنَّهُمۡ يَقُولُونَ إِنَّمَا يُعَلِّمُهُۥ بَشَرٞۗ لِّسَانُ ٱلَّذِي يُلۡحِدُونَ إِلَيۡهِ أَعۡجَمِيّٞ وَهَٰذَا لِسَانٌ عَرَبِيّٞ مُّبِينٌ
(103) We may very well know that they say: “He is taught by none but a human!”[3435] ˹How so when˺[3436] The tongue of he to whom they slant[3437] is non-Arabic, while this ˹Qur’an˺ is an especially lucid Arabic tongue.
[3435] Another ruse meant to cause quandary (cf. Ibn ʿĀshūr).
[3436] Being influenced by teachings in another language, would inevitably cloud over how meanings are perceived and relayed, and have bearings on the foreignness of the diction and style of the message. The Qur’an, however, comes in unparalleled, most magnificent Arabic (cf. al-Ṭabarī, al-Bayḍāwī, al-Shawkānī).
[3437] Yulḥidūna (third person masculine plural indicative verbal form from the root l-ḥ-d) means to incline towards; originally, it denotes slanting away from what is straight (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah). The Makkans, out of their digression from the straight path, used to claim that a non-Arab used to teach Prophet Muhammad (ﷺ) (cf. al-Ṭabarī, al-Bayḍāwī, al-Saʿdī).
[3436] Being influenced by teachings in another language, would inevitably cloud over how meanings are perceived and relayed, and have bearings on the foreignness of the diction and style of the message. The Qur’an, however, comes in unparalleled, most magnificent Arabic (cf. al-Ṭabarī, al-Bayḍāwī, al-Shawkānī).
[3437] Yulḥidūna (third person masculine plural indicative verbal form from the root l-ḥ-d) means to incline towards; originally, it denotes slanting away from what is straight (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah). The Makkans, out of their digression from the straight path, used to claim that a non-Arab used to teach Prophet Muhammad (ﷺ) (cf. al-Ṭabarī, al-Bayḍāwī, al-Saʿdī).
Ang mga Tafsir na Arabe:
إِنَّ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِـَٔايَٰتِ ٱللَّهِ لَا يَهۡدِيهِمُ ٱللَّهُ وَلَهُمۡ عَذَابٌ أَلِيمٌ
(104) [3438]Verily, those who do not Believe in Allah’s Signs, Allah would not guide them and theirs is a painful Punishment!
[3438] The fabricators of such lies, which knew no end, are dead set against Believing, and thus are punished by not being guided to the path of Truth in this life and a painful Punishment in the Hereafter (cf. al-Ṭabarī, Abū Ḥayyān, al-Saʿdī). Although the aya is general in nature, in Ibn ʿĀshūr’s opinion, the ones meant here, are the staunchest, hardcore Qurayshites like Abū Jahl and al-Walīd Ibn al-Mughīrah who were denied guidance and met their demise as Deniers.
Ang mga Tafsir na Arabe:
إِنَّمَا يَفۡتَرِي ٱلۡكَذِبَ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِـَٔايَٰتِ ٱللَّهِۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡكَٰذِبُونَ
(105) None fabricates lies but those who do not Believe in Allah’s Signs—those are truly the liars![3439]
[3439] The expression, ulā’ika hum, denotes exclusivity (al-ḥaṣr, cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī), i.e. none is lying except them and not Prophet Muhammad (ﷺ) as they claim (cf. al-Biqāʿī, Naẓm al-Durar).
Ang mga Tafsir na Arabe:
مَن كَفَرَ بِٱللَّهِ مِنۢ بَعۡدِ إِيمَٰنِهِۦٓ إِلَّا مَنۡ أُكۡرِهَ وَقَلۡبُهُۥ مُطۡمَئِنُّۢ بِٱلۡإِيمَٰنِ وَلَٰكِن مَّن شَرَحَ بِٱلۡكُفۡرِ صَدۡرٗا فَعَلَيۡهِمۡ غَضَبٞ مِّنَ ٱللَّهِ وَلَهُمۡ عَذَابٌ عَظِيمٞ
(106) [3440]Whoever Denies Allah after Believing – except the one who is coerced while his heart is comforted with Belief[3441] – but he who opens up his heart with Denial, then on them is Wrath from Allah and theirs is a great Punishment.
[3440] This passage rounds up and climaxes the issue that was raised in Aya 91 and the ensuing ayas. The ones addressed here are those who are feared may depart Islam and revert to Denial and Association. They are warned against being fooled by how prosperous the Deniers were (and conversely, how straitened the Believers were at that time in Makkah) and their unsettling fabrications against the Message, as encapsulated in the Qur’an (cf. Ibn ʿĀshūr).
[3441] One such person was the great Companion, ʿAmmār Ibn Yāsir (رضي الله عنه), who especially, along with his parents, underwent particularly hellish torture (cf. al-Ghazālī, Fiqh al-Sīrah, p. 111). His son Muhammad, narrates: “The Associators seized ʿAmmār Ibn Yāsir and did not let go of him until he cursed the Prophet (ﷺ), and praised their idols and then they left him. When he came to the Messenger of Allah (ﷺ), he said: “What befell you?” ʿAmmār replied: “Evil, O Messenger of Allah! I was not let go of until I got at you and lauded their idols”. He said: “How do you find your heart?” He replied: “Comforted with Belief!” He then replied: “If they revert to it, repeat the same”” (al-Ḥākim: 3362; al-Bayhaqī: 17350).
[3441] One such person was the great Companion, ʿAmmār Ibn Yāsir (رضي الله عنه), who especially, along with his parents, underwent particularly hellish torture (cf. al-Ghazālī, Fiqh al-Sīrah, p. 111). His son Muhammad, narrates: “The Associators seized ʿAmmār Ibn Yāsir and did not let go of him until he cursed the Prophet (ﷺ), and praised their idols and then they left him. When he came to the Messenger of Allah (ﷺ), he said: “What befell you?” ʿAmmār replied: “Evil, O Messenger of Allah! I was not let go of until I got at you and lauded their idols”. He said: “How do you find your heart?” He replied: “Comforted with Belief!” He then replied: “If they revert to it, repeat the same”” (al-Ḥākim: 3362; al-Bayhaqī: 17350).
Ang mga Tafsir na Arabe:
أُوْلَٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ وَسَمۡعِهِمۡ وَأَبۡصَٰرِهِمۡۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡغَٰفِلُونَ
(108) [3442]Those are the ones on whose hearts, hearing and sights Allah stamped; those are the truly unmindful[3443].
[3442] They were denied guidance because they did not use the means they were endowed with to see it, i.e. their faculties of perception; hearts, ears and eyes (cf. Ibn ʿĀshūr).
[3443] Unmindful of both the reason for their creation and the Punishment that awaits them in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, al-Jazā’irī).
[3443] Unmindful of both the reason for their creation and the Punishment that awaits them in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, al-Jazā’irī).
Ang mga Tafsir na Arabe:
لَا جَرَمَ أَنَّهُمۡ فِي ٱلۡأٓخِرَةِ هُمُ ٱلۡخَٰسِرُونَ
[3444] For missing out on the pleasure of Paradise, which would have been theirs to enjoy had they remained steadfast in Islam, and for not being spared the ghastly torment of Hellfire (cf. al-Ṭabarī, al-Baghawī, al-Saʿdī).
Ang mga Tafsir na Arabe:
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُواْ مِنۢ بَعۡدِ مَا فُتِنُواْ ثُمَّ جَٰهَدُواْ وَصَبَرُوٓاْ إِنَّ رَبَّكَ مِنۢ بَعۡدِهَا لَغَفُورٞ رَّحِيمٞ
(110) Then verily ˹Muhammad˺ your Lord is to those who migrated after they had been subjected to ˹severe˺ trial then they strived and bore patiently[3445], then your Lord after that is verily All-Forgiving, Most Merciful.
[3445] These are the Companions who were victimized, and forced to utter the word of Denial, which they did with their tongues to save their lives, but then migrated to Madinah and fought against their tormentors, while being steadfast in Faith (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar). Taking this as a Makkan aya, as with the rest of the sura, Ibn ʿĀshūr interprets the ‘migration’ mentioned here as that to Abyssinia, quoting Ibn Isḥāq’s famous biography of the Noble Prophet (ﷺ), and whereby their jihad was their engagement in a struggle with the Associators, lest they further forced them into Denial.
Ang mga Tafsir na Arabe:
Salin ng mga Kahulugan ng Marangal na Qur'an - Salin sa Wikang Ingles ni Dr. Walid Bleyhesh Al-Amri - Kasalukuyang Isinasagawa. - Indise ng mga Salin
Isinalin ni Dr. Walid Buleihish Al-Amri.