قۇرئان كەرىم مەنىلىرىنىڭ تەرجىمىسى - الترجمة الإنجليزية - د. وليد بليهش العمري * - تەرجىمىلەر مۇندەرىجىسى
Al-Hijr
الٓرۚ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ وَقُرۡءَانٖ مُّبِينٖ
(1) Alif, Lām, Rā[3083]; those[3084] are the Signs of the ˹perfect[3085]˺ Book and a clarifying Recitation[3086].
[3083] The sura opens with these three disjointed letters so as to highlight the Qur’an’s inimitable nature and which are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
[3084] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the Qur’an’s ayas (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[3085] Cf. al-Wāḥidī, al-Wajīz, al-Zamakhsharī, Ibn Juzayy, al-Saʿdī.
[3086] Both the Book (al-Kitāb) and the Recitation (Qur’ān) mentioned here refer to one and the same thing, the Qur’an itself; the Book that was to be and the then present recited ayas. Its double mention, as given here, is meant to draw special attention to the evidences it provides to the Truthfulness of the Message (cf. Ibn ʿĀshūr).
[3084] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the Qur’an’s ayas (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[3085] Cf. al-Wāḥidī, al-Wajīz, al-Zamakhsharī, Ibn Juzayy, al-Saʿdī.
[3086] Both the Book (al-Kitāb) and the Recitation (Qur’ān) mentioned here refer to one and the same thing, the Qur’an itself; the Book that was to be and the then present recited ayas. Its double mention, as given here, is meant to draw special attention to the evidences it provides to the Truthfulness of the Message (cf. Ibn ʿĀshūr).
ئەرەپچە تەپسىرلەر:
رُّبَمَا يَوَدُّ ٱلَّذِينَ كَفَرُواْ لَوۡ كَانُواْ مُسۡلِمِينَ
[3087] The particle rubba-mā (translated here as: it maybe that) has proven problematic for both grammarians and exegetes given the interpretation of the meaning of the aya (discussed below). In and of itself, it denotes taqlīl, a weak probability, of something happening, and thus does not exactly fit the interpretation that it is given in this aya. Consequently, scholars also took it to denote al-takthīr, strong probability, of such an occurrence (cf. al-Qurṭubī, Ibn ʿAṭiyyah, al-Suyūṭī, al-Iklīl). Ibn ʿĀshūr sees that the use of this particle in the case of a given occurrence that will take place is rhetorical; weak probability is used to impart mocking and fear. That is, even if this were to happen on only a few occasions, it would nonetheless happen at times when this regret was felt stronger! (Cf. also al-Zamakhsharī, al-Baiḍāwī, Abū al-Suʿūd)
[3088] It is not specified as to when this wish will actually take place: when they taste defeat at the hands of the Believers, upon their death, on the Day of Judgement and/or when the sinful among the Believers are exited from the Fire in the Hereafter and the Deniers are left behind to languish in it. However, all this boils down to them regretting not Believing all the time when the Truth was clearly revealed to them (cf. al-Shawkānī, al-Shinqīṭī, Aḍwā’ al-Bayān).
[3088] It is not specified as to when this wish will actually take place: when they taste defeat at the hands of the Believers, upon their death, on the Day of Judgement and/or when the sinful among the Believers are exited from the Fire in the Hereafter and the Deniers are left behind to languish in it. However, all this boils down to them regretting not Believing all the time when the Truth was clearly revealed to them (cf. al-Shawkānī, al-Shinqīṭī, Aḍwā’ al-Bayān).
ئەرەپچە تەپسىرلەر:
ذَرۡهُمۡ يَأۡكُلُواْ وَيَتَمَتَّعُواْ وَيُلۡهِهِمُ ٱلۡأَمَلُۖ فَسَوۡفَ يَعۡلَمُونَ
(3) Leave them ˹Muhammad˺ to eat, enjoy and ˹vain˺ hope[3089] beguiles them; they shall come to know![3090]
[3089] False hope of a long life, accomplishment of one’s aspirations, a peaceful life, a fortunate turn of events, etc., that makes one distracted from the purpose and heedless to it (cf. al-Ṭabarī, al-Qurṭubī, al-Alūsī).
[3090] That is, when they are hit with the Truth: “Enjoy! For indeed your return is to the Fire!” (14: 30).
[3090] That is, when they are hit with the Truth: “Enjoy! For indeed your return is to the Fire!” (14: 30).
ئەرەپچە تەپسىرلەر:
وَمَآ أَهۡلَكۡنَا مِن قَرۡيَةٍ إِلَّا وَلَهَا كِتَابٞ مَّعۡلُومٞ
[3091] They need not be deceived by the happy life they are leading, their punishment is sure to come as with other earlier nations whose suit they are following (cf. Ibn ʿĀshūr).
[3092] That is, a specified time is recorded in the Preserved Tablet with God Almighty (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[3092] That is, a specified time is recorded in the Preserved Tablet with God Almighty (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
ئەرەپچە تەپسىرلەر:
مَّا تَسۡبِقُ مِنۡ أُمَّةٍ أَجَلَهَا وَمَا يَسۡتَـٔۡخِرُونَ
[3093] “For every nation there is a ˹set˺ term; when their term is due, they cannot put it off an hour, nor hasten it” (10: 49).
ئەرەپچە تەپسىرلەر:
وَقَالُواْ يَٰٓأَيُّهَا ٱلَّذِي نُزِّلَ عَلَيۡهِ ٱلذِّكۡرُ إِنَّكَ لَمَجۡنُونٞ
(6) [3094]And they said: “O you to whom the Reminder[3095] has been ˹successively˺ sent down![3096] You are surely mad!”
[3094] In this passage we get to see how deriding the Qurayshite idolaters were of the Messenger (ﷺ). This ridicule and deriding was very hard on the Messenger (ﷺ) (cf. Aya 97 below), and this sura came down to console him (cf. al-Tafsīr al-Muyassar).
[3095] al-Dhikr (the Reminder) is the Qur’an (cf. Ibn ʿĀshūr): “And this is a blessed Reminder ˹that˺ We have sent down” (21: 50).
The Qur’an is dhikr in that it constantly makes “mention” of what people need for the betterment of their affairs and lives; it also “reminds” people of God Almighty and the Last Day; and that it is a cause of “laudable mention” and high repute (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, Ibn ʿĀshūr).
[3096] Exegetes unanimously agree that they would say such a statement mockingly (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar). All this seemed to the Messenger (ﷺ) as if they were opening up to the call, only to then momentarily hurl at him harsh words such as: You are mad!
[3095] al-Dhikr (the Reminder) is the Qur’an (cf. Ibn ʿĀshūr): “And this is a blessed Reminder ˹that˺ We have sent down” (21: 50).
The Qur’an is dhikr in that it constantly makes “mention” of what people need for the betterment of their affairs and lives; it also “reminds” people of God Almighty and the Last Day; and that it is a cause of “laudable mention” and high repute (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, Ibn ʿĀshūr).
[3096] Exegetes unanimously agree that they would say such a statement mockingly (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar). All this seemed to the Messenger (ﷺ) as if they were opening up to the call, only to then momentarily hurl at him harsh words such as: You are mad!
ئەرەپچە تەپسىرلەر:
لَّوۡمَا تَأۡتِينَا بِٱلۡمَلَٰٓئِكَةِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
[3097] This, among other ruses like brazenly seeking to hasten Divine punishment, was a usual “proof of truthfulness” they were incessantly asking for. Although the Qur’an answers them each time, they would not give up on this line of argument; they thought they were onto something. As matters eventually turned out, it was for their own good as they mostly became Believers, especially after the liberation of Makkah: “They ˹further˺ said: “Had only there been an angel sent down to him!” Had We sent down an angel, the whole matter would have been ˹immediately˺ settled and they would not be given respite. *Had We made him an angel, We would have ˹certainly˺ made him ˹in the form of ˺ a man and then We would have confused them for what they ˹contrive to˺ confuse. *Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed. *Say ˹Muhammad˺: “Travel the land and look what was the fate of the deniers!”” (6: 8-11); “And they say ˹mockingly˺: “What kind of messenger is this who eats food and goes about in market-places ˹for a living˺? If only an angel had been sent down to him to be his co-warner!” (25: 7).
ئەرەپچە تەپسىرلەر:
مَا نُنَزِّلُ ٱلۡمَلَٰٓئِكَةَ إِلَّا بِٱلۡحَقِّ وَمَا كَانُوٓاْ إِذٗا مُّنظَرِينَ
(8) We only bring down the angels with the Truth[3098]; ˹and then˺ never will they be waited for![3099]
[3098] al-Ḥaqq (the Truth) meant here is whatever is truthful and necessary (like revelation to a Messenger (ﷺ) or Divine punishment) in a way that is imbued with wisdom and serving a purpose. Angels do not come down upon the request of Deniers! (Cf. al-Ṭabarī, al-Samʿānī, al-Qurṭubī, al-Shawkānī, al-Saʿdī).
[3099] If, as upon their request, they were actually made to see the angels and still would not Believe, they would be destroyed on the spot (cf. al-Ṭabarī, Ibn Juzayy, al-Khāzin, al-Saʿdī): “Had We sent down an angel, the whole matter would have been ˹immediately˺ settled and they would not be given respite” (6: 8).
[3099] If, as upon their request, they were actually made to see the angels and still would not Believe, they would be destroyed on the spot (cf. al-Ṭabarī, Ibn Juzayy, al-Khāzin, al-Saʿdī): “Had We sent down an angel, the whole matter would have been ˹immediately˺ settled and they would not be given respite” (6: 8).
ئەرەپچە تەپسىرلەر:
إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
(9) [3100]Verily, We are Who[3101] have ˹successively˺ sent down the Reminder and verily for it We are Preservers![3102]
[3100] This statement is a quick rejoinder to the Deniers’ mention of the ‘Reminder’ in their deriding earlier use of the word (cf. Ibn ʿĀshūr). This also affirms the Divine source of the Qur’an to bolster the position of the Messenger (ﷺ) in the face of his people’s ridicule (cf. al-Zamakhsharī, al-Baiḍāwī).
[3101] Innā Naḥnu (We are Who) signifies both majesty (cf. Abū al-Suʿūd) and confirmation in the strongest of terms (cf. al-Zamakhsharī, al-Baiḍāwī, Ibn ʿĀshūr).
[3102] La-ḥāfiẓūn (lit. We shall indeed be Preserving ˹it˺) strongly affirms the Qur’an’s preservation from deletion, addition, alteration and loss (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar): “It is verily a glorious Qur’an; *in a Tablet preserved!” (85: 21-22).
This preservation is of two stages: during its descent, it is preserved from devils ever eavesdropping on it and mixing it up with their own words (cf. Ayas 16-18 below), and after its descent from undergoing any change (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “It is verily a sublime Book. *Falsehood approaches it not from before it, nor from behind it; ˹it is˺ a sending down successively from The Wise, The Worthy of Praise!” (41: 41-42).
By God Almighty’s preserving it, the Qur’an is and will always remain an everlasting miracle up to the Day of Judgement. Whereas all other signs and miracles which were proven so to their contemporaries, and later generations through narration, and yet still did not have the same effect on those who received news of it no matter how Believing they are, the Qur’an is amongst us; we hear it, we see it, we feel it and we recite it. This is why it is a Sign for all people and all times (cf. Ibn ʿUthaymīn).
[3101] Innā Naḥnu (We are Who) signifies both majesty (cf. Abū al-Suʿūd) and confirmation in the strongest of terms (cf. al-Zamakhsharī, al-Baiḍāwī, Ibn ʿĀshūr).
[3102] La-ḥāfiẓūn (lit. We shall indeed be Preserving ˹it˺) strongly affirms the Qur’an’s preservation from deletion, addition, alteration and loss (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar): “It is verily a glorious Qur’an; *in a Tablet preserved!” (85: 21-22).
This preservation is of two stages: during its descent, it is preserved from devils ever eavesdropping on it and mixing it up with their own words (cf. Ayas 16-18 below), and after its descent from undergoing any change (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “It is verily a sublime Book. *Falsehood approaches it not from before it, nor from behind it; ˹it is˺ a sending down successively from The Wise, The Worthy of Praise!” (41: 41-42).
By God Almighty’s preserving it, the Qur’an is and will always remain an everlasting miracle up to the Day of Judgement. Whereas all other signs and miracles which were proven so to their contemporaries, and later generations through narration, and yet still did not have the same effect on those who received news of it no matter how Believing they are, the Qur’an is amongst us; we hear it, we see it, we feel it and we recite it. This is why it is a Sign for all people and all times (cf. Ibn ʿUthaymīn).
ئەرەپچە تەپسىرلەر:
وَلَقَدۡ أَرۡسَلۡنَا مِن قَبۡلِكَ فِي شِيَعِ ٱلۡأَوَّلِينَ
[3103] The pressing issue of ridicule is tackled again only to assure the Messenger (ﷺ) that Messengers before him were also treated in a similarly deriding manner; so he was no exception in this regard (cf. al-Wāḥidī, al-Wasīṭ, al-Samʿānī). Essentially, his detractors used such a stratagem not to gain sincere knowledge but rather to confound matters, no matter what evidences they were provided with (cf. Ibn ʿĀshūr).
[3104] Shiyaʿ (companies) means groups and nations. Originally, it denotes mutual help and support (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
[3104] Shiyaʿ (companies) means groups and nations. Originally, it denotes mutual help and support (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
ئەرەپچە تەپسىرلەر:
وَمَا يَأۡتِيهِم مِّن رَّسُولٍ إِلَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ
[3105] In the face of reasonable evidences, the haters of the Truth will always find mockery a comforting escape: “Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed” (6: 10); “Woe be the servants! Whenever a Messenger comes to them, they ridicule him!” (36: 30)
ئەرەپچە تەپسىرلەر:
كَذَٰلِكَ نَسۡلُكُهُۥ فِي قُلُوبِ ٱلۡمُجۡرِمِينَ
[3106] This is in answer to those who may ask about why all the different nations throughout times met their Messengers in this very same manner (cf. Ibn ʿĀshūr): “Did they advise each other to it? Nay, but they are transgressing people!” (51: 53).
[3107] These ‘criminals’ (mujrimūn) rebelled against the Truth and did not submit to it (cf. al-Khāzin, al-Qurṭubī).
[3107] These ‘criminals’ (mujrimūn) rebelled against the Truth and did not submit to it (cf. al-Khāzin, al-Qurṭubī).
ئەرەپچە تەپسىرلەر:
لَا يُؤۡمِنُونَ بِهِۦ وَقَدۡ خَلَتۡ سُنَّةُ ٱلۡأَوَّلِينَ
(13) never are they to Believe in it ˹the Reminder˺, though the canon of the ancients[3108] already came to pass!
[3108] Sunnat al-awwalīn (also found in 8: 38, 18: 55, 35: 43) or sunnat Allāh (as in 33: 38 and 62, 35: 43, 40: 85, 48: 23) is used invariably to caution in the Qur’an; in essence, the earlier nations who rebelled against God were destroyed. People are always encouraged to consider their fate vis-a-vis the fate of earlier nations and contemplate God’s time-honoured law: “… what then do they await except the canon of the ancients? But you shall never find any change in the canon of Allah; you shall never find any alteration in the canon of Allah. *Have they not travelled through the land and observed how the end of those before them was; they were ˹even˺ greater than them in power. Allah is not to be frustrated by anything in the Heavens or on Earth – He is All-Knowing, All-Powerful” (35: 43-44).
ئەرەپچە تەپسىرلەر:
وَلَوۡ فَتَحۡنَا عَلَيۡهِم بَابٗا مِّنَ ٱلسَّمَآءِ فَظَلُّواْ فِيهِ يَعۡرُجُونَ
(14) [3109]˹Even˺ Had We opened up for them a door of the sky and they remained ˹constantly˺ ascending through it;
[3109] This is to show that the Deniers’ request for so-called evidences was only to parry the Truth. Even if a door to the sky was to open up for them and they ascended, at will, through it to see God Almighty’s dominion, power, authority and angels, they would still say that they were being bewitched (al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
ئەرەپچە تەپسىرلەر:
لَقَالُوٓاْ إِنَّمَا سُكِّرَتۡ أَبۡصَٰرُنَا بَلۡ نَحۡنُ قَوۡمٞ مَّسۡحُورُونَ
(15) they would surely say: “Our sights have been closely shut[3110]. Nay but we are bewitched people![3111]”
[3110] That is, that their sights were forcefully prevented from seeing! (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3111] Seeing how unconvincing outright denial would be, they hasten to correct themselves by comfortably saying, as they always do, that being under the effect of magic they could not conceive the things they were seeing nor could they see them properly (cf. al-Baghawī, Ibn ʿAṭiyyah, al-Saʿdī): “Whenever they see a Sign, they turn away and say: “Fading magic!”” (54: 2).
[3111] Seeing how unconvincing outright denial would be, they hasten to correct themselves by comfortably saying, as they always do, that being under the effect of magic they could not conceive the things they were seeing nor could they see them properly (cf. al-Baghawī, Ibn ʿAṭiyyah, al-Saʿdī): “Whenever they see a Sign, they turn away and say: “Fading magic!”” (54: 2).
ئەرەپچە تەپسىرلەر:
وَلَقَدۡ جَعَلۡنَا فِي ٱلسَّمَآءِ بُرُوجٗا وَزَيَّنَّٰهَا لِلنَّٰظِرِينَ
(16) [3112]Verily, We have set positions[3113] in the sky and we adorned it for the onlookers[3114].
[3112] The ‘sign/miracle’ they were asking after, which they would still have denied, is not, by any means, the only sign that the universe is full of, but to which they are still mindless (cf. Ibn ʿAṭiyyah).
[3113] Burūj (sing, burj) is a polysemous word. Here, it means the positions of celestial bodies. The word is derived from the rise and conspicuousness of a thing; positions of celestial bodies are called burūj because they are high and clear to the sight (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). It also means towers/edifices (cf. 4: 78).
[3114] Those whose hearts are perceptive enough to be full of awe of God’s wonderful creation and are led by that to Believe in the Oneness and Ability of the Creator (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī): “Have they not looked at the sky above them; how We have built it, adorned it and that it is ˹faultless˺ without loopholes!” (50: 6).
[3113] Burūj (sing, burj) is a polysemous word. Here, it means the positions of celestial bodies. The word is derived from the rise and conspicuousness of a thing; positions of celestial bodies are called burūj because they are high and clear to the sight (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). It also means towers/edifices (cf. 4: 78).
[3114] Those whose hearts are perceptive enough to be full of awe of God’s wonderful creation and are led by that to Believe in the Oneness and Ability of the Creator (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī): “Have they not looked at the sky above them; how We have built it, adorned it and that it is ˹faultless˺ without loopholes!” (50: 6).
ئەرەپچە تەپسىرلەر:
وَحَفِظۡنَٰهَا مِن كُلِّ شَيۡطَٰنٖ رَّجِيمٍ
[3115] This so that they would not eavesdrop on the Highest Assembly (al-mala’ al-aʿlā; the angels that are in the Heavens (cf. al-Saʿdī, al-Tafsīr Muḥarrar)) who talk about news in the Heavens (cf. al-Ṭabarī, Ibn Kathīr). This is so that the Reminder (the Qur’an, as in Aya 9 above) is protected against their confounding whisperings and the lies they drop in the ears of their allied soothsayers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). “˹The Jinn said:˺ And we touched the sky and found it filled up with formidable guards and comets. *We had used to take seats in it for listening, but whoever listens now, will get himself a comet in ready waiting!” (72: 8-9).
ئەرەپچە تەپسىرلەر:
إِلَّا مَنِ ٱسۡتَرَقَ ٱلسَّمۡعَ فَأَتۡبَعَهُۥ شِهَابٞ مُّبِينٞ
[3116] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “When Allah decrees an affair in the Heavens, the angels fold their wings in submission to His Saying, ˹which sounds˺ like a chain hitting a hard rock. When their hearts regain consciousness, they would say: “What did your Lord say?” They say to the one who asked: “The Truth. He is the Most High, the Grand!” The eavesdroppers hear it ˹What Allah said˺ and these are like this, one above the other. The comet may hit the eavesdropper and burn him before he throws it down to his companion. It may not hit him and he drops it to the one after him, and the lower one until they drop it to Earth where it gets dropped in the mouth of the sorcerer and he mixes it with a hundred lies. He gets believed in. People would say: “Did he not tell us that on day so and so, such and such a thing will happen and we found it truthful!” That because of the word he heard from the Heavens!” (al-Bukhārī: 4701).
ئەرەپچە تەپسىرلەر:
وَٱلۡأَرۡضَ مَدَدۡنَٰهَا وَأَلۡقَيۡنَا فِيهَا رَوَٰسِيَ وَأَنۢبَتۡنَا فِيهَا مِن كُلِّ شَيۡءٖ مَّوۡزُونٖ
(19) [3117]And the Earth, We have spread[3118], cast in it firmly-set ˹stabilizers˺[3119] and grew in it everything in balance[3120].
[3117] Now the terrestrial signs, closer to home, are dealt with (cf. al-Rāzī).
[3118] “He Who made the land a carpet” (2: 22).
[3119] Part of making Earth habitable is that its crust is maintained with stabilizing mountains (cf. al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr): “He cast into Earth firmly-set ˹stabilizers˺ – lest it should shift with you” (16: 15); “We made in it ˹Earth˺ soaring firmly-set ˹stabilizers˺”. (77: 27)
[3120] A well-calculated measure in balance with the needs of all creatures (cf. al-Tafsīr al-Muyassar) as per God Almighty’s infinite wisdom (cf. al-Tafsīr al-Muḥarrar): “Everything with Him is in ˹precise˺ measure!” (13: 8); “The making of Allah Who perfected everything!” (27: 88).
[3118] “He Who made the land a carpet” (2: 22).
[3119] Part of making Earth habitable is that its crust is maintained with stabilizing mountains (cf. al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr): “He cast into Earth firmly-set ˹stabilizers˺ – lest it should shift with you” (16: 15); “We made in it ˹Earth˺ soaring firmly-set ˹stabilizers˺”. (77: 27)
[3120] A well-calculated measure in balance with the needs of all creatures (cf. al-Tafsīr al-Muyassar) as per God Almighty’s infinite wisdom (cf. al-Tafsīr al-Muḥarrar): “Everything with Him is in ˹precise˺ measure!” (13: 8); “The making of Allah Who perfected everything!” (27: 88).
ئەرەپچە تەپسىرلەر:
وَجَعَلۡنَا لَكُمۡ فِيهَا مَعَٰيِشَ وَمَن لَّسۡتُمۡ لَهُۥ بِرَٰزِقِينَ
[3121] The children, servants and livestock that one is blessed with and for whom only God Almighty, not their so-called masters, furnishes their provisions (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī).
ئەرەپچە تەپسىرلەر:
وَإِن مِّن شَيۡءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٖ مَّعۡلُومٖ
(21) There is not a thing the treasures of which are not with Us and We send it down only in a known measure[3122].
[3122] The keys and troves of everything (provisions and livelihoods, destinations, rain, etc.) are with God Almighty. He is the Owner of everything and He is Able over it coming into being whenever He wishes. There is a precisely calculated measure in which it gets sent to Earth (cf. al-Qurṭubī, al-Shawkānī, al-Saʿdī): “Had Allah given abundant provisions to His servants, they would have certainly transgressed throughout the land. But He sends down whatever He wills in perfect measure—He is truly All-Aware, All-Seeing of His servants” (42: 27).
ئەرەپچە تەپسىرلەر:
وَأَرۡسَلۡنَا ٱلرِّيَٰحَ لَوَٰقِحَ فَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءٗ فَأَسۡقَيۡنَٰكُمُوهُ وَمَآ أَنتُمۡ لَهُۥ بِخَٰزِنِينَ
(22) We sent the winds as pollinators[3123], and We sent down water from the sky and watered you with it; you would not ˹be able to˺ reserve it[3124].
[3123] Winds, by the grace of God Almighty, pollinate clouds and thus help generate the water that the clouds carry (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī).
[3124] No matter what people used to do, they could hardly preserve fresh water, this most precious resource, had it not been for the favour of God Almighty (cf. Ibn Abī Zamanīn, al-Rāzī, al-Saʿdī, al-Tafsīr al-Muyassar): “And We sent water in due measure and lodged it in the ground––We have the power to take it all away if We so wish!” (23: 18); “Say: “Have you considered: if your water was to become ˹deeply˺ sunken ˹into the ground˺, then who ˹besides Allah˺ could bring you flowing water?”” (67: 30).
[3124] No matter what people used to do, they could hardly preserve fresh water, this most precious resource, had it not been for the favour of God Almighty (cf. Ibn Abī Zamanīn, al-Rāzī, al-Saʿdī, al-Tafsīr al-Muyassar): “And We sent water in due measure and lodged it in the ground––We have the power to take it all away if We so wish!” (23: 18); “Say: “Have you considered: if your water was to become ˹deeply˺ sunken ˹into the ground˺, then who ˹besides Allah˺ could bring you flowing water?”” (67: 30).
ئەرەپچە تەپسىرلەر:
وَإِنَّا لَنَحۡنُ نُحۡيِۦ وَنُمِيتُ وَنَحۡنُ ٱلۡوَٰرِثُونَ
[3125] The water which is sent down by God Almighty to give life and whose reserves are with Him, is a subtle reminder to the Deniers of God’s Ability over life and death. A fact which is plainly stated here (cf. Ibn ʿĀshūr).
[3126] None will remain except God Almighty after all the creatures on Earth have perished and He will come to ‘inherit’ it and them (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī): “Verily, We Who shall inherit the Earth and whoever is on it and to us they shall return!” (19: 40); “All who are on it shall perish *and there remains the Face of your Lord—the Full of Glory, the Boundlessly Generous!” (55: 26-27).
[3126] None will remain except God Almighty after all the creatures on Earth have perished and He will come to ‘inherit’ it and them (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī): “Verily, We Who shall inherit the Earth and whoever is on it and to us they shall return!” (19: 40); “All who are on it shall perish *and there remains the Face of your Lord—the Full of Glory, the Boundlessly Generous!” (55: 26-27).
ئەرەپچە تەپسىرلەر:
وَلَقَدۡ عَلِمۡنَا ٱلۡمُسۡتَقۡدِمِينَ مِنكُمۡ وَلَقَدۡ عَلِمۡنَا ٱلۡمُسۡتَـٔۡخِرِينَ
(24) [3127]And We surely know those of you who preceded and We surely know those who will come later.
[3127] As much as God Almighty’s Ability is infinite, His Knowledge is boundless. He keeps record of everything and has knowledge of those who have died since the creation of Adam, the father of humanity, and all those that will come to die until the Day of Judgement (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar).
ئەرەپچە تەپسىرلەر:
وَإِنَّ رَبَّكَ هُوَ يَحۡشُرُهُمۡۚ إِنَّهُۥ حَكِيمٌ عَلِيمٞ
[3128] There is no escaping Him. The One Who gives life and causes death, and has a record of every soul that has died since the first creation of humans, is Able to gather them for Judgement (cf. al-Ṭabarī, al-Zamakhsharī, al-Baiḍāwī).
ئەرەپچە تەپسىرلەر:
وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَٰنَ مِن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ
(26) [3129]Verily We have created man from ˹clinking˺ dried clay, altered in colour and smell[3130];
[3129] This passage, which only after they have been told of their future reminds people of the origin of their creation (cf. Abū Ḥayyān), brings home two messages: that true submission to the will of God is best reflected in unquestioning obedience and that Satan, the sworn archenemy of humans, will stop at nothing to divert them away from the Straight Path, and that only the truly devout servants of God will be spared from him.
[3130] This is the most detailed description of the substance from which the father of humanity, Adam, was created to be found in the Qur’an. It is ṣalṣāl, i.e. clay that has been left to ferment and turn hard so that it clinks when tapped on (cf. al-Ṭabarī, al-Qurṭubī, al-Baiḍāwī, al-Saʿdī); ḥama’, i.e. transformed, blackened clay (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr); masnūn, i.e. the smell of which has tuned foul and/or been left for some time for these alternations to take place (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr).
Note that this exact description is repeated three times in the course of this short passage, so as to draw attention to God’s infinite Ability of creation in making such a magnificent being out of such a lowly substance (cf. Ibn ʿĀshūr). But it could also be to highlight that what is to be obeyed with true humbleness is the Command of God Almighty itself no matter what misgivings one finds in oneself about it. This is what the Makkans found in themselves, thus they ‘ridiculed’ the Messenger (ﷺ), especially for being a poor orphan despite his most noble lineage: “And when those who Denied see you ˹Muhammad˺ they take you not except in ridicule, ˹saying˺: “Is this the one who insults your gods?”” (21: 36); “And they said: “Why was this Quran not sent down to a great man from one of the two towns?” (43: 31). They, thus, followed in the footsteps of Satan about whose rebelliousness against God’s Command, essentially for the same reason, we are told about here. They were oblivious to the magnificent thing that was to come out of the Message.
[3130] This is the most detailed description of the substance from which the father of humanity, Adam, was created to be found in the Qur’an. It is ṣalṣāl, i.e. clay that has been left to ferment and turn hard so that it clinks when tapped on (cf. al-Ṭabarī, al-Qurṭubī, al-Baiḍāwī, al-Saʿdī); ḥama’, i.e. transformed, blackened clay (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr); masnūn, i.e. the smell of which has tuned foul and/or been left for some time for these alternations to take place (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr).
Note that this exact description is repeated three times in the course of this short passage, so as to draw attention to God’s infinite Ability of creation in making such a magnificent being out of such a lowly substance (cf. Ibn ʿĀshūr). But it could also be to highlight that what is to be obeyed with true humbleness is the Command of God Almighty itself no matter what misgivings one finds in oneself about it. This is what the Makkans found in themselves, thus they ‘ridiculed’ the Messenger (ﷺ), especially for being a poor orphan despite his most noble lineage: “And when those who Denied see you ˹Muhammad˺ they take you not except in ridicule, ˹saying˺: “Is this the one who insults your gods?”” (21: 36); “And they said: “Why was this Quran not sent down to a great man from one of the two towns?” (43: 31). They, thus, followed in the footsteps of Satan about whose rebelliousness against God’s Command, essentially for the same reason, we are told about here. They were oblivious to the magnificent thing that was to come out of the Message.
ئەرەپچە تەپسىرلەر:
وَٱلۡجَآنَّ خَلَقۡنَٰهُ مِن قَبۡلُ مِن نَّارِ ٱلسَّمُومِ
[3131] By comparison, we are told here about the substance of Satan’s creation by way of prelude as to how the enmity started between him and his offspring, on the one hand, and Adam and his offspring on the other (cf. Ibn ʿĀshūr).
[3132] al-Jānnu, is Satan, the father of the jinn, who hides (yajinnu) from seeing eyes (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar).
[3133] Nār al-samūm, is the fire that seeps into the pores of the skin because of its extreme heat (cf. al-Shinqīṭī, Aḍwā’ al-Bayān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
[3132] al-Jānnu, is Satan, the father of the jinn, who hides (yajinnu) from seeing eyes (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar).
[3133] Nār al-samūm, is the fire that seeps into the pores of the skin because of its extreme heat (cf. al-Shinqīṭī, Aḍwā’ al-Bayān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
ئەرەپچە تەپسىرلەر:
وَإِذۡ قَالَ رَبُّكَ لِلۡمَلَٰٓئِكَةِ إِنِّي خَٰلِقُۢ بَشَرٗا مِّن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ
(28) ˹Mention Muhammad˺ When your Lord said to the angels: “I shall create a human ˹of skin˺[3134] from ˹clinking˺ dried clay, altered in colour and smell”.
[3134] Bashar basically means human; humans are called bashar because of the skin (basharah) that covers their bodies, unlike animals and birds who are covered in feathers, hair, fur, wool, etc. (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, al-Iṣfahānī, al-Mufradāt). Since mention here is of the origin of creation and what was to appear before the angels was this new creation covered in skin, I added the explicitation, ˹of skin˺, in my translation to give credence to the origin of the word.
ئەرەپچە تەپسىرلەر:
فَإِذَا سَوَّيۡتُهُۥ وَنَفَخۡتُ فِيهِ مِن رُّوحِي فَقَعُواْ لَهُۥ سَٰجِدِينَ
(29) “When I had fashioned him and breathed in him of My ˹created˺ spirit[3135], then fall prostrate for him!”
[3135] Min rūḥī (lit. from My spirit) is unanimously agreed upon (cf. al-Naisābūrī, Ibn al-Qayyim, al-Rūḥ, pp. 154-156) not to refer to God Almighty’s Own Spirit, as some will take it, but rather to the spirit that He honoured by creating. It is possessively added to God as in nāqatu-Llāhi (The she-camel of Allah, cf. 7: 73, 11: 64 and 91: 13) out of holding it in high regard (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Abū Ḥayyān).
ئەرەپچە تەپسىرلەر:
فَسَجَدَ ٱلۡمَلَٰٓئِكَةُ كُلُّهُمۡ أَجۡمَعُونَ
[3136] This comprehensive show of unhesitating obedience is the core characteristic of true servants of God. It is very much in sharp contrast to the reaction of the rebellious as we will see through Satan.
ئەرەپچە تەپسىرلەر:
إِلَّآ إِبۡلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ ٱلسَّٰجِدِينَ
[3137] Iblīs is Satan. Etymologically, iblīs comes from iblās, i.e. having no hope in good things, grief and sadness caused by utter despair (Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). This choice of name in this instance is meant to project these meanings onto the desperate state in which he has put himself (cf. al-Biqāʿī, Naẓm al-Durar).
[3138] He refused to obey God’s Command out of arrogance and envy for the honouring of Adam (cf. al-Ṭabarī, al-Khāzin, Ibn Kathīr): “˹Mention Muhammad˺ When We said to the angels: “Bow down to Adam!”; they bowed down except Iblīs; he refused, became arrogant and was one of the Deniers” (2: 34).
[3138] He refused to obey God’s Command out of arrogance and envy for the honouring of Adam (cf. al-Ṭabarī, al-Khāzin, Ibn Kathīr): “˹Mention Muhammad˺ When We said to the angels: “Bow down to Adam!”; they bowed down except Iblīs; he refused, became arrogant and was one of the Deniers” (2: 34).
ئەرەپچە تەپسىرلەر:
قَالَ يَٰٓإِبۡلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ ٱلسَّٰجِدِينَ
ئەرەپچە تەپسىرلەر:
قَالَ لَمۡ أَكُن لِّأَسۡجُدَ لِبَشَرٍ خَلَقۡتَهُۥ مِن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ
(33) He said: “I was not to prostate to a human ˹of skin˺ whom You have created from ˹clinking˺ dried clay, altered in colour and smell![3139]”
[3139] He thought himself the better of the two based on the substance of their creation and, thus, more worthy of honouring: Adam, the human, who was created from such a lowly substance as dried clay which has turned dark and smelly, and himself who had earlier been created from powerful, illuminating fire (cf. al-Ṭabarī, Abū al-Suʿūd, al-Saʿdī): “He ˹Allah˺ said: “What prevented you from prostrating as I commanded you!” He said: “I am ˹surely˺ better than him! You created me from fire and created him from clay!”” (7: 12).
ئەرەپچە تەپسىرلەر:
قَالَ فَٱخۡرُجۡ مِنۡهَا فَإِنَّكَ رَجِيمٞ
[3140] The third person pronoun could refer to Paradise as per al-Baghawī, Ibn ʿAṭiyyah, al-Khāzin, al-Shinqīṭī, Aḍwā’ al-Bayān; or the Heavens as per al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr; or the lofty status in which he was among the dwellers of the Heavens as per Abū al-Suʿūd and Ibn Kathīr.
ئەرەپچە تەپسىرلەر:
وَإِنَّ عَلَيۡكَ ٱللَّعۡنَةَ إِلَىٰ يَوۡمِ ٱلدِّينِ
ئەرەپچە تەپسىرلەر:
قَالَ رَبِّ فَأَنظِرۡنِيٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ
ئەرەپچە تەپسىرلەر:
قَالَ فَإِنَّكَ مِنَ ٱلۡمُنظَرِينَ
[3141] God Almighty’s granting Satan his request is a trial for His servants so that those who obey their Lord against all the tricky machinations of the Devil are sifted out from those who, on the contrary, obey the Devil (cf. al-Saʿdī).
ئەرەپچە تەپسىرلەر:
إِلَىٰ يَوۡمِ ٱلۡوَقۡتِ ٱلۡمَعۡلُومِ
[3142] Most scholars consider this ‘day’ to be the day on which the first blow of the Trumpet (al-nafkhat al-ūlā fī al-ṣūr) will be sounded and all creatures both in the Heavens and on Earth will be struck dead (cf. al-Ṭabarī, al-Baghawī, Ibn al-Jawzī, al-Shinqīṭī, Aḍwā’ al-Bayān). Only God Almighty Knows when this day will be (cf. al-Rāzī). However, both Ibn Kathīr and al-Shawkānī deem the ‘day’ mentioned here to be the Day of Judgement.
ئەرەپچە تەپسىرلەر:
قَالَ رَبِّ بِمَآ أَغۡوَيۡتَنِي لَأُزَيِّنَنَّ لَهُمۡ فِي ٱلۡأَرۡضِ وَلَأُغۡوِيَنَّهُمۡ أَجۡمَعِينَ
(39) He said: “My Lord! Then for Your misguiding of me[3143], I shall make certainly ˹alluringly˺ adorned for them ˹life˺ on Earth[3144] and shall misguide them all,
[3143] By citing predestination (al-qadar), that God had already decreed him to be misguided, Satan sets the record for being the first to use al-qadar as a pretext for not following God’s command (al-amr), basically as an excuse to justify his rebelliousness against Him (سبحانه وتعالى) (cf. Ibn Taymiyyah, Majmūʿ al-Rasā’il wa al-Masā’il, 5: 134; Ibn al-Qayyim, Rawḍat al-Muḥibbīn, p. 62).
[3144] “Allah Damned him, and he retorted: “I shall surely take to myself from Your servants my due share!” *“I shall surely mislead them, make them ever vainly wishful, and I shall command them to cut off the ears of livestock, and I shall command them to alter the creation of Allah!” Whoever takes Satan as a patron instead of Allah, has indeed suffered a tremendous loss. *He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion. *The resort of those is Hellfire; they will find no escape therefrom” (4: 118-121).
[3144] “Allah Damned him, and he retorted: “I shall surely take to myself from Your servants my due share!” *“I shall surely mislead them, make them ever vainly wishful, and I shall command them to cut off the ears of livestock, and I shall command them to alter the creation of Allah!” Whoever takes Satan as a patron instead of Allah, has indeed suffered a tremendous loss. *He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion. *The resort of those is Hellfire; they will find no escape therefrom” (4: 118-121).
ئەرەپچە تەپسىرلەر:
إِلَّا عِبَادَكَ مِنۡهُمُ ٱلۡمُخۡلَصِينَ
ئەرەپچە تەپسىرلەر:
قَالَ هَٰذَا صِرَٰطٌ عَلَيَّ مُسۡتَقِيمٌ
[3145] “Verily, I have put my trust in Allah, my Lord and your Lord. There is not a moving creature without Him taking it by the forelock; verily my Lord is on a Straight Path!” (11: 56).
ئەرەپچە تەپسىرلەر:
إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ
(42) indeed on My servants you shall have no authority, except who follows you from among the stray ones![3146]”
[3146] “Verily he ˹Satan˺ has no authority over those who have Believed and are reliant of their Lord. *His authority is over none but those who take him as patron and those who are Associating him ˹with Allah˺” (16: 99-100).
ئەرەپچە تەپسىرلەر:
وَإِنَّ جَهَنَّمَ لَمَوۡعِدُهُمۡ أَجۡمَعِينَ
[3147] “He ˹Allah˺ said: “Then the Truth and the Truth I say: “I shall fill up Hell from you ˹Satan˺ and from those who follow you, all of them!” (38: 84-85).
ئەرەپچە تەپسىرلەر:
لَهَا سَبۡعَةُ أَبۡوَٰبٖ لِّكُلِّ بَابٖ مِّنۡهُمۡ جُزۡءٞ مَّقۡسُومٌ
[3148] The doors of Hell are plenty enough to enter each and every denomination of Satan’s followers through a certain door according to their crime (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
ئەرەپچە تەپسىرلەر:
إِنَّ ٱلۡمُتَّقِينَ فِي جَنَّٰتٖ وَعُيُونٍ
[3149] Now that the ultimate destination of the Deniers has been explained, the totally contrasting destination of the Believers is told of here, so that people may reason (cf. Abū Ḥayyān).
ئەرەپچە تەپسىرلەر:
ٱدۡخُلُوهَا بِسَلَٰمٍ ءَامِنِينَ
[3150] Any abode, let alone this most desirable of Abodes, can only be felt at home in by feeling safe and secure (cf. al-Biqāʿī, Naẓm al-Durar). The dwellers of Paradise will be safe from all ills, away from troubles, and all matters that might put a dent in their happiness and sense of security (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
ئەرەپچە تەپسىرلەر:
وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلٍّ إِخۡوَٰنًا عَلَىٰ سُرُرٖ مُّتَقَٰبِلِينَ
(47) And We have rooted out whatever ill-will in their chests[3151]. ˹So that˺ They are brothers on divans facing each other![3152]
[3151] This is in perfection of their bliss. A human being can only find comfort in the company of his likes; but this is only made wholesome by having no ill-will whatsoever, which would cast a shadow over the relationship, in one’s heart against the other (cf. al-Biqāʿī, Naẓm al-Durar). Such ill-will would inevitably take root in people’s hearts, given the jealous, spiteful weak nature of humans, so, to completely rid them of it, it has to be forcefully uprooted or stripped away (nazaʿa) (cf. al-Iṣfahānī, al-Mufradāt, Ibn Fāris, Maqāyīs al-Lughah): “And We had stripped away the ill will that is in their chests; rivers flow from under them. And they said: “All gratitude be to Allah, Who guided us to this. We would not have been guided had Allah not guided us. Surely the Messengers of our Lord came with the Truth”. They were called out: “That is Paradise; you were made to inherit it for what you used to do” (7: 43).
Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When the Believers are done with the Fire ˹after passing over the Straight Path˺, they will be held back at a bridge between the Fire and Paradise. ˹There˺ Justice will be exacted on some of them over the grievances of others that took place in the worldly life. Only when they have become refined and purer, are they given permission to enter Paradise”. (al-Bukhārī: 6535)
[3152] This manifests how completely the spite of their hearts has been banished. The dwellers of Paradise do not avert each other’s gaze, as one naturally would not bear the sight of a person whom one severely dislikes, but rather they communicate in a most candid manner (cf. al-Tafsīr al-Muyassar), in this most comfortably luxurious state of theirs.
Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When the Believers are done with the Fire ˹after passing over the Straight Path˺, they will be held back at a bridge between the Fire and Paradise. ˹There˺ Justice will be exacted on some of them over the grievances of others that took place in the worldly life. Only when they have become refined and purer, are they given permission to enter Paradise”. (al-Bukhārī: 6535)
[3152] This manifests how completely the spite of their hearts has been banished. The dwellers of Paradise do not avert each other’s gaze, as one naturally would not bear the sight of a person whom one severely dislikes, but rather they communicate in a most candid manner (cf. al-Tafsīr al-Muyassar), in this most comfortably luxurious state of theirs.
ئەرەپچە تەپسىرلەر:
لَا يَمَسُّهُمۡ فِيهَا نَصَبٞ وَمَا هُم مِّنۡهَا بِمُخۡرَجِينَ
[3153] Their stay is perfect, untainted by drawbacks of any kind: lack of security, ill-feelings, toil and hard work or uneasiness about the future: “And they said all Gratitude be to Allah Who has kept away from us all ˹causes of˺ sorrow—Our Lord is indeed All-Forgiving, Most Appreciative. *˹He is the One˺ Who—out of His Grace—has settled us in the Home of Everlasting Stay, where we will be touched by neither fatigue nor weariness” (35: 34-35).
ئەرەپچە تەپسىرلەر:
۞ نَبِّئۡ عِبَادِيٓ أَنِّيٓ أَنَا ٱلۡغَفُورُ ٱلرَّحِيمُ
[3154] The following announcement is to ensure that people are doubly aware, and certain of this fact whose various aspects have just been spelled out (cf. Abū Ḥayyān).
ئەرەپچە تەپسىرلەر:
وَأَنَّ عَذَابِي هُوَ ٱلۡعَذَابُ ٱلۡأَلِيمُ
ئەرەپچە تەپسىرلەر:
وَنَبِّئۡهُمۡ عَن ضَيۡفِ إِبۡرَٰهِيمَ
[3155] This passage draws attention to some relevant historical precedence so as to extract lessons from it.
[3156] The take given here on the story of the ‘guests of Abraham (عليه السلام)’ is different from any in the Qur’an. There the Patriarch of Prophets is shown in a buoyant and very hospitable light (cf. cf. 11: 69, 51: 26) but here his troubled state of mind is underlined for the benefit of the Prophet (ﷺ) who was at the time of this revelation in a similar state, being heavy-hearted with what the idolaters were hurling at him (cf. Aya 97 below), so that he may identify with his forefather and find heart in his grief.
[3156] The take given here on the story of the ‘guests of Abraham (عليه السلام)’ is different from any in the Qur’an. There the Patriarch of Prophets is shown in a buoyant and very hospitable light (cf. cf. 11: 69, 51: 26) but here his troubled state of mind is underlined for the benefit of the Prophet (ﷺ) who was at the time of this revelation in a similar state, being heavy-hearted with what the idolaters were hurling at him (cf. Aya 97 below), so that he may identify with his forefather and find heart in his grief.
ئەرەپچە تەپسىرلەر:
إِذۡ دَخَلُواْ عَلَيۡهِ فَقَالُواْ سَلَٰمٗا قَالَ إِنَّا مِنكُمۡ وَجِلُونَ
[3157] Since they came at a time when guests were not usually expected, he doubted their motives and wanted them to assure him of peace, which they promptly did (cf. Ibn ʿĀshūr).
ئەرەپچە تەپسىرلەر:
قَالُواْ لَا تَوۡجَلۡ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ عَلِيمٖ
[3158] That is a son, Isaac (عليه السلام), who attains great religious knowledge (cf. ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr): “His woman was standing; she laughed and We gave her the glad tiding of ˹the coming of ˺ Isḥāq and after Isḥāq ˹the coming of ˺ Yaʿqūb” (11: 71).
ئەرەپچە تەپسىرلەر:
قَالُواْ بَشَّرۡنَٰكَ بِٱلۡحَقِّ فَلَا تَكُن مِّنَ ٱلۡقَٰنِطِينَ
[3159] Abraham (عليه السلام) might have shown signs of doubt and hesitation at believing such news, so that they replied to him in this assertive, yet properly gentle, manner (cf. al-Wāḥidī, al-Basīṭ, Ibn ʿĀshūr, al-Jazā’irī, Aysar al-Tafāsīr).
ئەرەپچە تەپسىرلەر:
قَالَ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ
[3160] He might have shown a sign of some hesitation at their news, but this reply from Abraham (عليه السلام) disproves the assumption that he was ‘despondent’ of God’s Mercy, a very unbecoming trait from a true servant of God’s and of such very lofty status (cf. al-Khāzin, al-Wāḥidī, al-Basīṭ).
[3161] al-Ḍāllūn (lit. the lost ones) are those who have no knowledge of God Almighty’s Ability nor the expanse of His Mercy (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Those who have no good faith in God cast doubt on His Ability as well as on His Mercy and this is why they are ‘lost’ (cf. Ibn ʿUthaymīn, Majmūʿ al-Fatāwā, 10: 682).
[3161] al-Ḍāllūn (lit. the lost ones) are those who have no knowledge of God Almighty’s Ability nor the expanse of His Mercy (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Those who have no good faith in God cast doubt on His Ability as well as on His Mercy and this is why they are ‘lost’ (cf. Ibn ʿUthaymīn, Majmūʿ al-Fatāwā, 10: 682).
ئەرەپچە تەپسىرلەر:
قَالَ فَمَا خَطۡبُكُمۡ أَيُّهَا ٱلۡمُرۡسَلُونَ
[3162] Seeing that they did not come to him in the form that they usually assume when delivering revelation and fully cognizant that angels only come with the Truth (cf. 15: 8), he asked them about their ‘grave news’ so that he might completely ease his own mind (cf. al-Biqāʿī, Naẓm al-Durar).
ئەرەپچە تەپسىرلەر:
قَالُوٓاْ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمٖ مُّجۡرِمِينَ
ئەرەپچە تەپسىرلەر:
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمۡ أَجۡمَعِينَ
ئەرەپچە تەپسىرلەر:
إِلَّا ٱمۡرَأَتَهُۥ قَدَّرۡنَآ إِنَّهَا لَمِنَ ٱلۡغَٰبِرِينَ
[3163] She was so condemned because she condoned the morally degrading behaviour of her people, not for practically partaking in it (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 15/344). It is amazing to see how the Qur’an makes special mention of this fact, i.e. that of all of Prophet Lot’s household she was to ‘remain in doom’ with her likes (cf. for instance: 7: 83, 15: 60, 26: 171, 27: 57, 29: 32 and 33, 37: 135). This sends a clear message that sympathizing with and condoning vice is as good as being implicated in it!
ئەرەپچە تەپسىرلەر:
فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلۡمُرۡسَلُونَ
[3164] Details are given here of the first of three examples of nations who were destroyed and were completely conspicuous to the Qurayshites en route on their famed trading journeys; the people of Prophet Lot, those of the thicket and those of Hegra.
ئەرەپچە تەپسىرلەر:
قَالَ إِنَّكُمۡ قَوۡمٞ مُّنكَرُونَ
[3165] Seeing them young and handsome and knowing what his people were like, Lot (عليه السلام) became very distraught by this unannounced visit (cf. al-Khāzin): “When Our messengers came to Lūṭ, he became distraught and found them insufferable, and said: “This ˹truly˺ is a tough day!”” (11: 77)
ئەرەپچە تەپسىرلەر:
قَالُواْ بَلۡ جِئۡنَٰكَ بِمَا كَانُواْ فِيهِ يَمۡتَرُونَ
[3166] That is Divine Punishment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). The very same punishment that the Makkan idolaters were doubtful of: “When they ˹the Deniers˺ said: “O Allah, if this is the Truth from You, then rain on us stones from the sky or bring us a painful punishment!”” (8: 32)
ئەرەپچە تەپسىرلەر:
وَأَتَيۡنَٰكَ بِٱلۡحَقِّ وَإِنَّا لَصَٰدِقُونَ
ئەرەپچە تەپسىرلەر:
فَأَسۡرِ بِأَهۡلِكَ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ وَٱتَّبِعۡ أَدۡبَٰرَهُمۡ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٞ وَٱمۡضُواْ حَيۡثُ تُؤۡمَرُونَ
(65) [3167]So travel with your household in the small hours[3168], and follow ˹them up˺ in their heels, let not any of you look back and proceed ˹to the place˺ where you are commanded.
[3167] What follows is a meticulous, four-step salvation plan. The detailing of it brings to light how God Almighty takes special care of His devout servants. First, they are commanded to travel very late at night, ‘in the small hours’, so that due to people being asleep they would not attract unwanted attention which may hamper their advance (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Secondly, the figurehead of the household, Prophet Lot (عليه السلام), is told to walk behind his family to: make sure that no one is left behind and is afflicted by the punishment (cf. al-Qurṭubī), so that he may set a physical as well as a psychological barrier between them and the place of horror (cf. al-Biqāʿī, Naẓm al-Durar), for him not to be anxious about any of them (cf. al-Biqāʿī, Naẓm al-Durar), and/or for them not to look back, as they were commanded, realizing that he will be keeping watch over them (cf. Ibn ʿĀshūr). Thirdly, they are commanded ‘not to look back’ so that they would be more persistent and purposeful in their walk and strike some distance before dawn caught up on them (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī), or that they might not be frightened and traumatized by catching sight of the horrific punishment of their folks (cf. al-Samʿānī). Lastly, they are told to go to a certain destination where they were to find a new home and not remain refugees for even a single night. Moreover, the present continuous verb tu’marūn (‘˹to where˺ you are commanded’), gets the feeling across that some of the angels would be in their company as a greater measure of assurance (cf. al-Biqāʿī, Naẓm al-Durar).
[3168] They made their escape very late at night at the time of saḥar, i.e. when dawn was about to break: “...except the house of Lūṭ; We delivered them ˹just˺ before dawn” (54: 34).
[3168] They made their escape very late at night at the time of saḥar, i.e. when dawn was about to break: “...except the house of Lūṭ; We delivered them ˹just˺ before dawn” (54: 34).
ئەرەپچە تەپسىرلەر:
وَقَضَيۡنَآ إِلَيۡهِ ذَٰلِكَ ٱلۡأَمۡرَ أَنَّ دَابِرَ هَٰٓؤُلَآءِ مَقۡطُوعٞ مُّصۡبِحِينَ
(66) [3169]And We decreed to him that these folks will be utterly obliterated ˹to the last one of them˺ at daybreak!
[3169] This assertive ‘decree’ further assures Lot (عليه السلام), who was eagerly awaiting their downfall (cf. al-Saʿdī), of the imminent fate of his ‘criminal’ people, seeing that he was so troubled by what they were about to do to his guests. In 11: 81, Lot (عليه السلام) receives the same fully assuring message: “Their appointment is the morn. Is not the morn near!”
ئەرەپچە تەپسىرلەر:
وَجَآءَ أَهۡلُ ٱلۡمَدِينَةِ يَسۡتَبۡشِرُونَ
[3170] They were hopeful of fulfilling their aberrantly lustful desires (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī) having been given notice, probably by Lot’s (عليه السلام) treacherous wife of the arrival of these extremely handsome young men (cf. al-Khāzin).
ئەرەپچە تەپسىرلەر:
قَالَ إِنَّ هَٰٓؤُلَآءِ ضَيۡفِي فَلَا تَفۡضَحُونِ
ئەرەپچە تەپسىرلەر:
وَٱتَّقُواْ ٱللَّهَ وَلَا تُخۡزُونِ
ئەرەپچە تەپسىرلەر:
قَالُوٓاْ أَوَلَمۡ نَنۡهَكَ عَنِ ٱلۡعَٰلَمِينَ
ئەرەپچە تەپسىرلەر:
قَالَ هَٰٓؤُلَآءِ بَنَاتِيٓ إِن كُنتُمۡ فَٰعِلِينَ
[3171] Exegetes hold different opinions as to whom Prophet Lot (عليه السلام) exactly meant by ‘my daughters’. al-Ṭabarī, Ibn Kathīr, Riḍā and Ibn ʿĀshūr have it that he meant by these, given that a Prophet is the patriarch of his nation, the assaulters’ own women. On the other hand, other exegetes, for example, al-Baghawī, Ibn ʿAṭiyyah, Ibn al-Qayyim¸ al-Jawāb al-Kāfī, p. 172, are of the view that he actually meant his own biological daughters. al-Qāsimī further explains that this was to show that he was ready to protect his guests from defilement by whatever means was available, as a gesture of honour befitting a Prophet’s dictates, and in full realization that these men were only and wholeheartedly lusting after those of their own sex and that no such mere face-saving offer would lure them. Yet, Ibn al-Jawzī has it that this was an offer of marriage.
ئەرەپچە تەپسىرلەر:
لَعَمۡرُكَ إِنَّهُمۡ لَفِي سَكۡرَتِهِمۡ يَعۡمَهُونَ
(72) – [3172]by your life ˹Muhammad˺, they are verily wandering aimlessly ˹lost˺ in their drunkenness!
[3172] That God Almighty swears by the Noble Messenger’s (ﷺ) life (la-ʿamruka) is the greatest honoring ever as it is not known that He swore by any other’s life (cf. Ibn al-Qayyim, al-Tibyān fī Aqsām al-Qur’ān, p. 429) and that the Noble Messenger (ﷺ) is the most honoured among God’s creation (cf. al-Rāzī). This interpolation by God Almighty for the benefit of the Messenger (ﷺ), though reflective on how carried away these criminals were in their madness, signals both proximity and closeness and, thus, further assurance. That God swears thus could also be taken to mean that no admonition no matter how reasonable it is, is ever useful with a person who is so drunk in his lust (cf. Ibn ʿĀshūr).
ئەرەپچە تەپسىرلەر:
فَأَخَذَتۡهُمُ ٱلصَّيۡحَةُ مُشۡرِقِينَ
ئەرەپچە تەپسىرلەر:
فَجَعَلۡنَا عَٰلِيَهَا سَافِلَهَا وَأَمۡطَرۡنَا عَلَيۡهِمۡ حِجَارَةٗ مِّن سِجِّيلٍ
[3173] Their villages were turned upside-down (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Their human nature was twisted and, thus, their punishment was of its like (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
ئەرەپچە تەپسىرلەر:
إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّلۡمُتَوَسِّمِينَ
[3174] al-Mutawassimūna are those who take stock of details and think conscientiously; those who look deeply into signifying signs. Originally wasm denotes a trace and a mark (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Such ‘sign readers’ are mentioned laudably here to imply that the Makkan idolaters are not counted among these mindful people. This closely pertains to the next aya where these ruins (marks and signs) are clearly visible on a ‘well-trodden path’ (sabīlin mubīn), i.e. in Palestine (now Jordan), which is on their trading route to the Levant, but they fail to read them properly (cf. al-Qurṭubī, al-Shinqīṭī, Aḍwā’ al-Bayān, Ibn ʿĀshūr).
ئەرەپچە تەپسىرلەر:
وَإِنَّهَا لَبِسَبِيلٖ مُّقِيمٍ
ئەرەپچە تەپسىرلەر:
إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّلۡمُؤۡمِنِينَ
[3175] The Believers are the real ‘sign readers’ (al-Mutawassimūna) who are prone to take both notice and stock of these signs (cf. Ibn ʿĀshur). That Believers were genuinely mutawassimūn is borne out by their judicious reading of the Sings and ayas of God and, thus, their embracing Islam.
The Qur’an stresses the importance of reading signs and not taking things at face value. Indeed, God Almighty calls those who do not heed them and come to deduce conclusions thereof as ‘ignorant’ (jāhilūn): “˹Give out˺ To the poor who are wholly wrapped up in the path of Allah; ˹as˺ they cannot move about the land. The ignorant thinks them well-off because of their reticence; you will know them by their signs—they do not beg of people importunately” (2: 273); “And if We willed, We could show them ˹the hypocrites˺ clearly to you ˹Muhammad˺, and you would know them by their sign; but you will surely know them by the tone of ˹their˺ speech” (47: 30).
The Qur’an stresses the importance of reading signs and not taking things at face value. Indeed, God Almighty calls those who do not heed them and come to deduce conclusions thereof as ‘ignorant’ (jāhilūn): “˹Give out˺ To the poor who are wholly wrapped up in the path of Allah; ˹as˺ they cannot move about the land. The ignorant thinks them well-off because of their reticence; you will know them by their signs—they do not beg of people importunately” (2: 273); “And if We willed, We could show them ˹the hypocrites˺ clearly to you ˹Muhammad˺, and you would know them by their sign; but you will surely know them by the tone of ˹their˺ speech” (47: 30).
ئەرەپچە تەپسىرلەر:
وَإِن كَانَ أَصۡحَٰبُ ٱلۡأَيۡكَةِ لَظَٰلِمِينَ
[3176] The three ruined peoples who are mentioned in this sura have one notable thing in common; their ruins are ‘signs’ which were very familiar to the Qurayshites who used to frequently pass by them on their famed trading journey, but they failed to read them. This fact is specifically pointed out here: the ruins of the people of Lot (عليه السلام) are said to be ‘on a well-trodden path’ (elsewhere the Makkans are said to pass by them ‘day and night’ yet take no heed of them (cf. 37: 137-138)), that of the people of the thicket (aṣḥāb al-aykah) (i.e. the people of Prophet Shuʿayb (عليه السلام) who lived in Madian, not far from the people of Lot) along with Lot’s are said to be ‘on a clearly discernible road’ (la-bi-imāmin mubīn) and the most familiar of all, the people of Prophet Ṣāliḥ, who dwelled in Hegra (after which this sura is titled), not particularly far from Makkah, at whose very homes, a fact pointed out elsewhere (cf. 14: 45), the Makkans used to ‘settle’ and rest on their journey.
ئەرەپچە تەپسىرلەر:
فَٱنتَقَمۡنَا مِنۡهُمۡ وَإِنَّهُمَا لَبِإِمَامٖ مُّبِينٖ
(79) We ˹at once˺ took vengeance on them. Indeed both of them[3177] are on a clearly discernible road![3178]
[3177] That is, both the dwellings of the people of Prophet Lot (عليه السلام) and the people of Prophet Shuʿayb (عليه السلام) (cf. Ibn al-Jawzī, Abū Ḥayyān). Both peoples were not contemporaries, but they resided in places which were aligned (cf. Ibn Kathīr) and were located on the trade route taken by the Qurayshites (cf. Ibn Kathīr).
[3178] Imām Mubīn (lit. a clear lead). The road is called imām (lit. leader) because travellers follow its lead to reach their destination (Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Wāḥidī, al-Basīṭ).
[3178] Imām Mubīn (lit. a clear lead). The road is called imām (lit. leader) because travellers follow its lead to reach their destination (Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Wāḥidī, al-Basīṭ).
ئەرەپچە تەپسىرلەر:
وَلَقَدۡ كَذَّبَ أَصۡحَٰبُ ٱلۡحِجۡرِ ٱلۡمُرۡسَلِينَ
ئەرەپچە تەپسىرلەر:
وَءَاتَيۡنَٰهُمۡ ءَايَٰتِنَا فَكَانُواْ عَنۡهَا مُعۡرِضِينَ
ئەرەپچە تەپسىرلەر:
وَكَانُواْ يَنۡحِتُونَ مِنَ ٱلۡجِبَالِ بُيُوتًا ءَامِنِينَ
[3179] These mountainous ‘strongholds’ gave them a false sense of security against, what they perceived as, all evils. Thus they felt shielded against any eventuality; be it God Almighty’s Punishment (cf. al-Ṭabarī); that they would cave in on them (cf. al-Qurṭubī); of death itself (cf. al-Ṭabarī, al-Qurṭubī), and/or from all fears and calamities (cf. al-Ṭabarī, al-Qurṭubī). Thus, they falsely felt untouchable (cf. al-Baiḍāwī).
ئەرەپچە تەپسىرلەر:
فَأَخَذَتۡهُمُ ٱلصَّيۡحَةُ مُصۡبِحِينَ
ئەرەپچە تەپسىرلەر:
فَمَآ أَغۡنَىٰ عَنۡهُم مَّا كَانُواْ يَكۡسِبُونَ
ئەرەپچە تەپسىرلەر:
وَمَا خَلَقۡنَا ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَآ إِلَّا بِٱلۡحَقِّۗ وَإِنَّ ٱلسَّاعَةَ لَأٓتِيَةٞۖ فَٱصۡفَحِ ٱلصَّفۡحَ ٱلۡجَمِيلَ
(85) [3180]We have created the Heavens and Earth with nothing but the Truth[3181]; the Hour is indeed coming[3182] so overlook ˹Muhammad˺ a gracious overlooking[3183].
[3180] This final passage puts things into perspective, addresses the current pressing issue and points out the way to the Noble Messenger (ﷺ).
First, there is an assuring message to the Noble Messenger (ﷺ) that God Almighty, the Just Creator of Heavens and Earth, Who exacted justice on these earlier nations as has been just detailed, will take revenge on his enemies on the Day of Judgement and will not abandon his case (cf. al-Rāzī).
[3181] The Heavens and Earth were not created in vain but rather for great benefits and wisdom; their creation is built on justice not on injustice and aggression (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Shawkānī).
[3182] On this Hour, i.e. the Day of Judgement, people, including those who tormented the Noble Messenger (ﷺ), will be justly held accountable for their deeds (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3183] Thus the Messenger (ﷺ) is to overlook their taunts and not to censure them for it (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
First, there is an assuring message to the Noble Messenger (ﷺ) that God Almighty, the Just Creator of Heavens and Earth, Who exacted justice on these earlier nations as has been just detailed, will take revenge on his enemies on the Day of Judgement and will not abandon his case (cf. al-Rāzī).
[3181] The Heavens and Earth were not created in vain but rather for great benefits and wisdom; their creation is built on justice not on injustice and aggression (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Shawkānī).
[3182] On this Hour, i.e. the Day of Judgement, people, including those who tormented the Noble Messenger (ﷺ), will be justly held accountable for their deeds (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3183] Thus the Messenger (ﷺ) is to overlook their taunts and not to censure them for it (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
ئەرەپچە تەپسىرلەر:
إِنَّ رَبَّكَ هُوَ ٱلۡخَلَّٰقُ ٱلۡعَلِيمُ
[3184] God Almighty, the Creator of everything, is Able to recreate His servants to stand up on the Day of Judgement, fully Knowing the scattered particles of their bodies and Who has an immaculate record of their deeds (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ئەرەپچە تەپسىرلەر:
وَلَقَدۡ ءَاتَيۡنَٰكَ سَبۡعٗا مِّنَ ٱلۡمَثَانِي وَٱلۡقُرۡءَانَ ٱلۡعَظِيمَ
[3185] A person who is contentedly aware of God’s great favours on him, experiences inner peace and is more able of genuine forgiveness (cf. al-Rāzī).
[3186] Most exegetes deem this ‘seven of the oft-repeated ones’ to be Sura al-Fātiḥah, itself (cf. al-Wāḥidī, al-Wajīz, al-Qurṭubī, al-Biqāʿī, Naẓm al-Durar, al-Shawkānī, Ibn ʿĀshūr, al-Shinqīṭī, Aḍwā’ al-Bayān). Abū Saʿīd Ibn al-Muʿallā (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said to him: “I shall inform you of the greatest sura of the Qur’an before you leave the mosque”. Abū Saʿīd continues: “He took me by the hand and as he was about to leave the mosque, I said: “Messenger of Allah! You said: “I shall inform you of the greatest sura of the Qur’an”. He said: “Gratitude be to Allah the Lord of all beings”; it is al-sabʿ al-mathānī (the oft-repeated seven) and al-Qur’ān al-ʿaẓīm (the grand Qur’an) that I have been given”” (al-Bukhārī: 4703). Thus al-Qurṭubī and al-Shinqīṭī are of the opinion that al-Fātiḥah is also the ‘grand Qur’an’ mentioned here. The particle wa used here is not conjunctive, as much as it is, specifying (takhṣīṣīyyah) (cf. al-Khaṭṭābī, Aʿlām al-Ḥadīṭh: 3: 1798).
Indeed al-Fātiḥah is a cure to the suffering heart and the ailing body (cf. al-Bukhārī: 2276).
Yet, another, well-considered opinion sees that these ‘seven of the oft-repeated ones’ to be the seven lengthy suras found at the beginning of the Qur’an, viz, al-Baqarah up to al-Tawbah, and that al-Qur’ān al-ʿaẓīm (the grand Qur’an) is the rest of the Qur’an (cf. al-Ṭabarī, Ibn Kathīr).
Indeed the whole Qur’an is a cure to the suffering heart and the ailing body: “O people! There has come to you an admonition from your Lord and a healing for what is in the chests; a guidance and mercy for the Believers” (10: 57); “It ˹the Qur’an˺ is a guidance and a healing for those who Believe” (41: 44).
[3186] Most exegetes deem this ‘seven of the oft-repeated ones’ to be Sura al-Fātiḥah, itself (cf. al-Wāḥidī, al-Wajīz, al-Qurṭubī, al-Biqāʿī, Naẓm al-Durar, al-Shawkānī, Ibn ʿĀshūr, al-Shinqīṭī, Aḍwā’ al-Bayān). Abū Saʿīd Ibn al-Muʿallā (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said to him: “I shall inform you of the greatest sura of the Qur’an before you leave the mosque”. Abū Saʿīd continues: “He took me by the hand and as he was about to leave the mosque, I said: “Messenger of Allah! You said: “I shall inform you of the greatest sura of the Qur’an”. He said: “Gratitude be to Allah the Lord of all beings”; it is al-sabʿ al-mathānī (the oft-repeated seven) and al-Qur’ān al-ʿaẓīm (the grand Qur’an) that I have been given”” (al-Bukhārī: 4703). Thus al-Qurṭubī and al-Shinqīṭī are of the opinion that al-Fātiḥah is also the ‘grand Qur’an’ mentioned here. The particle wa used here is not conjunctive, as much as it is, specifying (takhṣīṣīyyah) (cf. al-Khaṭṭābī, Aʿlām al-Ḥadīṭh: 3: 1798).
Indeed al-Fātiḥah is a cure to the suffering heart and the ailing body (cf. al-Bukhārī: 2276).
Yet, another, well-considered opinion sees that these ‘seven of the oft-repeated ones’ to be the seven lengthy suras found at the beginning of the Qur’an, viz, al-Baqarah up to al-Tawbah, and that al-Qur’ān al-ʿaẓīm (the grand Qur’an) is the rest of the Qur’an (cf. al-Ṭabarī, Ibn Kathīr).
Indeed the whole Qur’an is a cure to the suffering heart and the ailing body: “O people! There has come to you an admonition from your Lord and a healing for what is in the chests; a guidance and mercy for the Believers” (10: 57); “It ˹the Qur’an˺ is a guidance and a healing for those who Believe” (41: 44).
ئەرەپچە تەپسىرلەر:
لَا تَمُدَّنَّ عَيۡنَيۡكَ إِلَىٰ مَا مَتَّعۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّنۡهُمۡ وَلَا تَحۡزَنۡ عَلَيۡهِمۡ وَٱخۡفِضۡ جَنَاحَكَ لِلۡمُؤۡمِنِينَ
(88) [3187]˹Thus Muhammad˺ Do not linger your eyes on what We have made parties[3188] of them enjoy, do not feel sad over them[3189] and lower your wing[3190] for the Believers.
[3187] The great favour of the Qur’an far surpasses and overshadows all other favours and worldly gains (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “And do not linger your eyes to what We have given parties of them to enjoy – the flower of the worldly life – that We may test them therein; the provision of your Lord is better and more enduring” (20: 131).
These, with their wealth and social standing, would have surely been a welcome addition to the ranks of Muslims, who were at that juncture of the call of Faith only few and mainly from a poor or disadvantaged background.
[3188] Azwājan literally means pairs; zawj is a one of an inseparable set of two (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah). Here, it means those who are alike in prosperity (cf. al-Zajjāj quoted in al-Wāḥidī, al-Basīṭ). Obviously, not all the Deniers were rich and prosperous.
[3189] The compassionate Noble Messenger (ﷺ) felt sad that these folks would not come to Believe and save themselves from Hellfire (cf. al-Zamakhsharī, al-Rāzī, Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān): “But, perhaps you ˹Muhammad˺ will grieve yourself to death over them, if they ˹continue to˺ Deny in this Discourse” (18: 6); “Should you ˹in your compassion, Muhammad˺ grieve yourself to death if they are not willing to Believe in this Discourse!” (18: 6); “So let not your soul ˹Muhammad˺ go to waste in regrets over them” (35: 8).
[3190] That is humbling one’s self to others, and being affable and kind to them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This is a beautiful imagery of a bird lowering its wing as when it does to hug its young or draw its mate closer (cf. Ibn ʿĀshūr).
These, with their wealth and social standing, would have surely been a welcome addition to the ranks of Muslims, who were at that juncture of the call of Faith only few and mainly from a poor or disadvantaged background.
[3188] Azwājan literally means pairs; zawj is a one of an inseparable set of two (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah). Here, it means those who are alike in prosperity (cf. al-Zajjāj quoted in al-Wāḥidī, al-Basīṭ). Obviously, not all the Deniers were rich and prosperous.
[3189] The compassionate Noble Messenger (ﷺ) felt sad that these folks would not come to Believe and save themselves from Hellfire (cf. al-Zamakhsharī, al-Rāzī, Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān): “But, perhaps you ˹Muhammad˺ will grieve yourself to death over them, if they ˹continue to˺ Deny in this Discourse” (18: 6); “Should you ˹in your compassion, Muhammad˺ grieve yourself to death if they are not willing to Believe in this Discourse!” (18: 6); “So let not your soul ˹Muhammad˺ go to waste in regrets over them” (35: 8).
[3190] That is humbling one’s self to others, and being affable and kind to them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This is a beautiful imagery of a bird lowering its wing as when it does to hug its young or draw its mate closer (cf. Ibn ʿĀshūr).
ئەرەپچە تەپسىرلەر:
وَقُلۡ إِنِّيٓ أَنَا ٱلنَّذِيرُ ٱلۡمُبِينُ
[3191] This aya preludes Aya 94 below which very significantly marks a turning point in the Prophet’s (ﷺ) mission (cf. Ibn ʿĀshūr).
[3192] Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “My example and what Allah commissioned me with is like a man who comes upon certain people and says: “I saw an ˹attacking˺ army ˹closing in on you˺ with my own eyes! I am then the ˹top˺ naked warner! Rush to safety! Rush to safety!” A group of them heeded his words, made their exit unhurriedly early in the night and were saved. Another group thought him a liar, the army came upon them early in the day and ran them over!” (al-Bukhārī: 6482; Muslim: 2283).
[3192] Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “My example and what Allah commissioned me with is like a man who comes upon certain people and says: “I saw an ˹attacking˺ army ˹closing in on you˺ with my own eyes! I am then the ˹top˺ naked warner! Rush to safety! Rush to safety!” A group of them heeded his words, made their exit unhurriedly early in the night and were saved. Another group thought him a liar, the army came upon them early in the day and ran them over!” (al-Bukhārī: 6482; Muslim: 2283).
ئەرەپچە تەپسىرلەر:
كَمَآ أَنزَلۡنَا عَلَى ٱلۡمُقۡتَسِمِينَ
[3193] Cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr, al-Shawkānī, al-Saʿdī.
[3194] al-Muqtasimīn (lit. the dividers) were, as per many an exegete, a group among the Makkan idolaters who separated the Qur’an into divisions claiming each division to be either poetry, magic, scribbles of the ancients, soothsaying, or a pack of lies, etc., but never did they acknowledge its Divine source.
On the other hand, al-muqtasimīn could also mean the people of the Book who divided their Qur’ān (Recitations; the Torah and the Evangel) into parts; some they would reveal and believe in and some they would conceal and disbelieve in for which they deserved Divine punishment (cf. al-Ṭabarī, al-Qurṭubī, al-Wāḥidī, al-Wajīz, al-Shinqīṭī, Ibn ʿĀshūr). But it has also to be said that ‘the dividers’ are any group or nation, not any people in particular, who lacked respect for Divine Revelation and deserved punishment for this (cf. al-Ṭabarī).
This constitutes a direct warning to the Qurayshites, that they needed to treat the Qur’an respectfully, or they would be unpreventably punished (cf. Ibn ʿĀshūr); especially the mockers who were forewarned in such a manner of their future destruction, as in the Battle of Badr and other instances (cf. al-Rasʿanī).
[3194] al-Muqtasimīn (lit. the dividers) were, as per many an exegete, a group among the Makkan idolaters who separated the Qur’an into divisions claiming each division to be either poetry, magic, scribbles of the ancients, soothsaying, or a pack of lies, etc., but never did they acknowledge its Divine source.
On the other hand, al-muqtasimīn could also mean the people of the Book who divided their Qur’ān (Recitations; the Torah and the Evangel) into parts; some they would reveal and believe in and some they would conceal and disbelieve in for which they deserved Divine punishment (cf. al-Ṭabarī, al-Qurṭubī, al-Wāḥidī, al-Wajīz, al-Shinqīṭī, Ibn ʿĀshūr). But it has also to be said that ‘the dividers’ are any group or nation, not any people in particular, who lacked respect for Divine Revelation and deserved punishment for this (cf. al-Ṭabarī).
This constitutes a direct warning to the Qurayshites, that they needed to treat the Qur’an respectfully, or they would be unpreventably punished (cf. Ibn ʿĀshūr); especially the mockers who were forewarned in such a manner of their future destruction, as in the Battle of Badr and other instances (cf. al-Rasʿanī).
ئەرەپچە تەپسىرلەر:
ٱلَّذِينَ جَعَلُواْ ٱلۡقُرۡءَانَ عِضِينَ
ئەرەپچە تەپسىرلەر:
فَوَرَبِّكَ لَنَسۡـَٔلَنَّهُمۡ أَجۡمَعِينَ
ئەرەپچە تەپسىرلەر:
فَٱصۡدَعۡ بِمَا تُؤۡمَرُ وَأَعۡرِضۡ عَنِ ٱلۡمُشۡرِكِينَ
(94) Declare forthrightly[3195] then what you are being commanded with and turn away from the Associators[3196].
[3195] Iṣdaʿ is a command, a very robust one, to the Noble Messenger (ﷺ) to declare his call openly in full view of people. The root ṣ-d-ʿ denotes a crack and an opening in something (cf. cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah); that is to break apart Truth from falsehood so that everyone is in no doubt about where they stand (cf. Ibn Kathīr, al-Shawkānī, Ibn ʿĀshūr).
[3196] The Messenger (ﷺ) is to carry out this command in spite of all the opposition and derision of the Associators that he was up against (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3196] The Messenger (ﷺ) is to carry out this command in spite of all the opposition and derision of the Associators that he was up against (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ئەرەپچە تەپسىرلەر:
إِنَّا كَفَيۡنَٰكَ ٱلۡمُسۡتَهۡزِءِينَ
[3197] Since this command will inevitably be very tough for the Messenger (ﷺ), given the sustained opposition campaign he was witnessing, God Almighty gave him this assurance (cf. al-Biqāʿī, Naẓm al-Durar): “O Messenger, convey what came down to you from your Lord ˹fully˺, but if you do not do ˹that˺, then you would have failed to deliver His Message; Allah will ˹certainly˺ shield you from people” (5: 67).
ئەرەپچە تەپسىرلەر:
ٱلَّذِينَ يَجۡعَلُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَۚ فَسَوۡفَ يَعۡلَمُونَ
ئەرەپچە تەپسىرلەر:
وَلَقَدۡ نَعۡلَمُ أَنَّكَ يَضِيقُ صَدۡرُكَ بِمَا يَقُولُونَ
[3198] This is how very hard their words fell on the Prophet’s (ﷺ) ears and how heavy his compassionate heart became with their taunts; he suffered greatly at their hands (cf. Muslim: 1795): “We ˹surely˺ Know that what they say saddens you” (6: 33).
ئەرەپچە تەپسىرلەر:
فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَكُن مِّنَ ٱلسَّٰجِدِينَ
[3199] The following is a recipe providing the remedy (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr, al-Shinqīṭī): “So bear patiently ˹Muhammad˺ that which they say and glorify your Lord in gratitude before the rising and setting of the sun, and during the night, and at the beginning and end of the day, so that you may find contentment!” (20: 130); “So bear patiently ˹Muhammad˺ – verily the promise of Allah is true - ask for forgiveness for your sin and glorify your Lord in gratitude late and early ˹in the day˺” (40: 55); “You who Believe, seek help in patience and Prayer—indeed Allah is with the patient!” (2: 153).
[3200] Prostrate in Prayer (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[3200] Prostrate in Prayer (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
ئەرەپچە تەپسىرلەر:
وَٱعۡبُدۡ رَبَّكَ حَتَّىٰ يَأۡتِيَكَ ٱلۡيَقِينُ
[3201] Both glorification (tasbīḥ) and Prayer are of great merit but worship is not exclusive to them (cf. al-Biqāʿī, Naẓm al-Durar).
[3202] It is unanimously agreed upon by well-respected exegetes that al-yaqīn (what is certain) here is death itself (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “We used to indulge with those who indulged ˹in falsehood˺ *and we used to deny the Day of Reckoning *until what is certain came to us!” (74: 45-47).
Umm al-ʿAlā’ al-Anṣāriyyah (i) narrated that when ʿUthmān Ibn Maẓʿūn (رضي الله عنه) died the Prophet (ﷺ) said: “As for ʿUthmān, by Allah, what is certain has come to him!” (al-Bukhārī: 2687; cf. also Muslim: 1889). The Messenger (ﷺ) is enjoined to worship God until death (cf. Abū Ḥayyān), and, by the same token, so are all devout servants of God.
[3202] It is unanimously agreed upon by well-respected exegetes that al-yaqīn (what is certain) here is death itself (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “We used to indulge with those who indulged ˹in falsehood˺ *and we used to deny the Day of Reckoning *until what is certain came to us!” (74: 45-47).
Umm al-ʿAlā’ al-Anṣāriyyah (i) narrated that when ʿUthmān Ibn Maẓʿūn (رضي الله عنه) died the Prophet (ﷺ) said: “As for ʿUthmān, by Allah, what is certain has come to him!” (al-Bukhārī: 2687; cf. also Muslim: 1889). The Messenger (ﷺ) is enjoined to worship God until death (cf. Abū Ḥayyān), and, by the same token, so are all devout servants of God.
ئەرەپچە تەپسىرلەر:
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