قۇرئان كەرىم مەنىلىرىنىڭ تەرجىمىسى - قۇرئان كەرىمنىڭ ئىنگىلىزچە تەرجىمىسى د. ۋەلىيد بەلىھيش ئەلئۇمرىي تەرىپىدىن داۋاملىشىۋاتىدۇ. * - تەرجىمىلەر مۇندەرىجىسى
وَيَٰقَوۡمِ لَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ مَالًاۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓاْۚ إِنَّهُم مُّلَٰقُواْ رَبِّهِمۡ وَلَٰكِنِّيٓ أَرَىٰكُمۡ قَوۡمٗا تَجۡهَلُونَ
(29) My people! I am not asking you ˹any˺ money for it[2529]. My reward is only with Allah and I shall not turn away[2530] those who have Believed, they shall ˹come to˺ meet their Lord[2531], but I ˹can˺ see that you are ignorant people![2532]
[2529] This is stated here to make them face the fact that their turning away from his call was not for any, even remotely, justifiable reason, like fearing for payment for a good extended to them (cf. Ibn ʿĀshūr). Moreover, they fully knew how sincere in his call he was, and that he was not after any worldly gain, yet still they rode roughshod over his honest advise (cf. al-Wāḥidī, al-Basīṭ). Furthermore, had it been money he was after, he would have obliged the wealthy and influential, rather than the poor and down-trodden (cf. Ibn ʿĀshūr).
[2530] That the upper echelons of society, out of sheer egotism, despised those who sincerely Believed, who were mostly from among the underprivileged societal denominations, is not justification enough for a Divinely inspired character like Prophet Noah (عليه السلام) to do such an ignorant act of turning people away (cf. al-Ṭabarī, Ibn Kathīr).
[2531] The Most Knowledgeable God Almighty will judge them, and all other humans for that matter, according to their deeds not their wealth and lineage (cf. al-Ṭabarī, al-Zajjāj, al-Qāsimī).
[2532] Indeed, nothing but absolute ignorance made them judge matters in such a superficial manner (Abū al-Suʿūd, Ibn ʿĀshūr). Truth is known for and by itself not by those who follow it (cf. al-Biqāʿī, Naẓm al-Durar).
[2530] That the upper echelons of society, out of sheer egotism, despised those who sincerely Believed, who were mostly from among the underprivileged societal denominations, is not justification enough for a Divinely inspired character like Prophet Noah (عليه السلام) to do such an ignorant act of turning people away (cf. al-Ṭabarī, Ibn Kathīr).
[2531] The Most Knowledgeable God Almighty will judge them, and all other humans for that matter, according to their deeds not their wealth and lineage (cf. al-Ṭabarī, al-Zajjāj, al-Qāsimī).
[2532] Indeed, nothing but absolute ignorance made them judge matters in such a superficial manner (Abū al-Suʿūd, Ibn ʿĀshūr). Truth is known for and by itself not by those who follow it (cf. al-Biqāʿī, Naẓm al-Durar).
ئەرەپچە تەپسىرلەر:
وَلَآ أَقُولُ لَكُمۡ عِندِي خَزَآئِنُ ٱللَّهِ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ وَلَآ أَقُولُ إِنِّي مَلَكٞ وَلَآ أَقُولُ لِلَّذِينَ تَزۡدَرِيٓ أَعۡيُنُكُمۡ لَن يُؤۡتِيَهُمُ ٱللَّهُ خَيۡرًاۖ ٱللَّهُ أَعۡلَمُ بِمَا فِيٓ أَنفُسِهِمۡ إِنِّيٓ إِذٗا لَّمِنَ ٱلظَّٰلِمِينَ
(31) [2533]And I would not say to you that I have Allah’s treasure troves with me; I have no knowledge of the Unseen. I would not say that I am an angel and I would not say about the ones who are despised in your eyes that Allah will grant them no good; Allah knows best what their hearts hold. ˹If I were to say this˺ Then I would be among the wrongdoers!”
[2533] This is a stand-making, detailed reply to the people of Prophet Noah (عليه السلام); a categorical answer, which sets matters aright once and for all: “Say ˹Muhammad˺: “I would not say to you that I hold the treasures of Allah, I do not know ˹about˺ the Unseen, I would not say to you that I am an angel; I only follow what is revealed to me”. Say ˹Muhammad˺: “Are the blind and the seeing in the downloadable you write: ˹persons˺ alike? Would you ˹Deniers˺ not reflect!”” (6: 50).
ئەرەپچە تەپسىرلەر:
وَلَا يَنفَعُكُمۡ نُصۡحِيٓ إِنۡ أَرَدتُّ أَنۡ أَنصَحَ لَكُمۡ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغۡوِيَكُمۡۚ هُوَ رَبُّكُمۡ وَإِلَيۡهِ تُرۡجَعُونَ
(34) My advising will benefit you naught, though I intended to be honest with you, if Allah wants to lead you to stray; He is your Lord and to Him you shall return!”
ئەرەپچە تەپسىرلەر:
أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۖ قُلۡ إِنِ ٱفۡتَرَيۡتُهُۥ فَعَلَيَّ إِجۡرَامِي وَأَنَا۠ بَرِيٓءٞ مِّمَّا تُجۡرِمُونَ
(35) [2534]Or do they say: “He made it up”. Say ˹Muhammad˺: “If I made it up, then the crime I commit is ˹held˺ against none but me and I ˹solemnly˺ disavow the crimes you commit!”
[2534] This is reflective interposition bringing relevance to the face of the narrative; it draws the attention of the Deniers to rethink their stand since the story of long-gone events, given in minute details in the Qur’an, are a testimony to the Messenger’s (ﷺ) Truthfulness (cf. Ibn ʿĀshūr).
ئەرەپچە تەپسىرلەر:
وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُۥ لَن يُؤۡمِنَ مِن قَوۡمِكَ إِلَّا مَن قَدۡ ءَامَنَ فَلَا تَبۡتَئِسۡ بِمَا كَانُواْ يَفۡعَلُونَ
(36) [2535]And it was revealed to Nūḥ that none, any more, of your people will Believe beside those who have already Believed, so be saddened not by what they are used to doing.
[2535] This is a core, message-bearing, passage in Noah’s (عليه السلام) story. The call has reached a standstill which requires both psychological forbearance in the face of the verbal onslaught and oppression of its enemies and a taking of practical steps to move it elsewhere, in anticipation of God’s Command.
ئەرەپچە تەپسىرلەر:
وَٱصۡنَعِ ٱلۡفُلۡكَ بِأَعۡيُنِنَا وَوَحۡيِنَا وَلَا تُخَٰطِبۡنِي فِي ٱلَّذِينَ ظَلَمُوٓاْ إِنَّهُم مُّغۡرَقُونَ
(37) Build the ship under Our Eyes[2536] and ˹according to˺ Our Inspiration, and do not address Me regarding those who committed injustice[2537]; they shall be drowned.
[2536] That is, being seen, cared for and protected by God Almighty (سبحانه وتعالى) (cf. al-Tafsīr al-Muyassar, al-Tafsīr Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah).
[2537] Addressing Noah in such a direct manner prepares him for psychological detachment from those who did not respond positively to the call but who, in fact, rallied against it, thus, committing themselves an injustice (cf. al-Ṭabarī, al-Saʿdī). Understandably, a Patriarchal Prophet, as Noah (عليه السلام) was, would not come easy by such a state of mind, especially when he spent 950 long years (29: 14) calling them to guidance and earnestly praying for it.
[2537] Addressing Noah in such a direct manner prepares him for psychological detachment from those who did not respond positively to the call but who, in fact, rallied against it, thus, committing themselves an injustice (cf. al-Ṭabarī, al-Saʿdī). Understandably, a Patriarchal Prophet, as Noah (عليه السلام) was, would not come easy by such a state of mind, especially when he spent 950 long years (29: 14) calling them to guidance and earnestly praying for it.
ئەرەپچە تەپسىرلەر:
قۇرئان كەرىم مەنىلىرىنىڭ تەرجىمىسى - قۇرئان كەرىمنىڭ ئىنگىلىزچە تەرجىمىسى د. ۋەلىيد بەلىھيش ئەلئۇمرىي تەرىپىدىن داۋاملىشىۋاتىدۇ. - تەرجىمىلەر مۇندەرىجىسى
تەرجىمىسىنى د. ۋەلىيد بەلىھيش ئەلئۇمرىي قىلغان.