قۇرئان كەرىم مەنىلىرىنىڭ تەرجىمىسى - قۇرئان كەرىمنىڭ ئىنگىلىزچە تەرجىمىسى د. ۋەلىيد بەلىھيش ئەلئۇمرىي تەرىپىدىن داۋاملىشىۋاتىدۇ. * - تەرجىمىلەر مۇندەرىجىسى
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:
قۇرئان كەرىم مەنىلىرىنىڭ تەرجىمىسى - قۇرئان كەرىمنىڭ ئىنگىلىزچە تەرجىمىسى د. ۋەلىيد بەلىھيش ئەلئۇمرىي تەرىپىدىن داۋاملىشىۋاتىدۇ. - تەرجىمىلەر مۇندەرىجىسى
تەرجىمىسىنى د. ۋەلىيد بەلىھيش ئەلئۇمرىي قىلغان.