Маънолар таржимаси Оят 51 Сура Марям - Инглизча таржима - д. Валид Блейҳеш Умарий - таржима жараёни давом этмоқда. - Қуръони Карим қомуси

Оят: 51

وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ مُوسَىٰٓۚ إِنَّهُۥ كَانَ مُخۡلَصٗا وَكَانَ رَسُولٗا نَّبِيّٗا

(51) ^[81]Mention [Muhammad] in the Book, MŪsĀ (Moses) for indeed he was ˹truly˺ chosen;^[82] and he was a Messenger, a Prophet.^[83]

[81] The lineage of Prophethood is long and firmly rooted across the known human genealogies of Messengers: Adam, the father of humanity; Noah, the second father of humanity, who carried people in his ark; and Abraham, the father of Prophets (peace and blessings be upon them all). God sent Messengers and Prophets of all sorts and types to each and every nation: “Indeed, We have sent you [Muhammad] with the truth as a bringer of good tidings and a warner. And there was no nation but that there had passed within it a warner!” (35: 24).
Abraham is also the father of Prophet Ishmael, the forefather of the Noble Prophet Muhammad (ﷺ). How, then, can it be surprising to the Quraysh that God Almighty would raise a Prophet from among their own people? Yet they exclaimed: “We have not heard of this in the latter-day creed; this is nothing but an invention!” (38:7).
The Prophet is then specifically told to mention this carefully chosen selection of earlier Prophets and Messengers to his people (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī): “We have sent revelation to you ˹Muhammad, just˺ like We sent revelation to Nūḥ ˹Noah˺ and the Prophets after him. We ˹also˺ sent revelation to Ibrāhīm ˹Abraham˺, Ismā‘īl ˹Ishmael˺, Isḥāq ˹Isaac˺, Ya‘qūb ˹Jacob˺, the Tribes, ‘Ôsā ˹Jesus˺, Ayyūb ˹Job˺, Yūnus ˹Jonah˺, Hārūn ˹Aaron˺, Sulaymān ˹Solomon˺ and We granted Dāwūd ˹David˺ a Sacred Writ. *˹These in addition to˺ Messengers We have narrated to you ˹Muhammad˺ and Messengers We have not narrated to you; and ˹indeed˺ Allah certainly spoke to Moses directly” (4: 163-164).
[82] Mukhlaṣan, that is, Moses was chosen by God for His Message, His Speech, and His Worship. God purified him from all impurity because of his sincerity and devotion to worshiping Him (cf. al-Ṭabarī, al-Wāḥidī, Ibn ‘Aṭiyyah).
[83] Moses was a Messenger to the Children of Israel and the Copts, a Prophet of great stature to whom God revealed His divine guidance (cf. al-Ṭabarī, Ibn Juzayy). Ibn Taymiyyah (al-Nubuwwāt, 2:714–715) draws a distinction between a rasūl (Messenger) and a nabī (Prophet) as follows: “A Prophet is one to whom God imparts divine revelation, which he conveys faithfully. If, in addition to receiving revelation, he is sent to deliver a message from God to those who oppose His command, he is a Messenger. However, if he simply follows the law of a previous Prophet and is not commissioned to convey a specific message to others, he remains a Prophet but not a Messenger.”
al-Sa‘dī, however, offers a more widely accepted distinction: “Messengership entails conveying the words of the One who sent the message and delivering the entirety of the revealed law, encompassing both its finer details and broader principles. Prophethood, by contrast, involves God revealing His divine message directly to the Prophet and singling him out as a recipient of that revelation. While Prophethood pertains to the Prophet’s relationship with his Lord, Messengership pertains to his relationship with the people.” This differentiation highlights the unique roles and responsibilities of Messengers and Prophets within divine revelation.
Ibn ‘Āshūr further opines: “The combination of the two terms here serves to emphasize the description, indicating that his Messengership reached an exceptionally significant level. The term “Prophet” is used to reinforce the attribute of “Messenger”.”