Al-An‘ām
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَجَعَلَ ٱلظُّلُمَٰتِ وَٱلنُّورَۖ ثُمَّ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡ يَعۡدِلُونَ
(1) ˹All˺ Gratitude be to Allah[1300] Who created the Heavens and Earth, and made darkness and light[1301] yet the Deniers set up ˹false˺ equals to their Lord.
[1300] All praise is God’s alone and none besides Him (cf. al-Ṭabarī).
[1301] The expression al-ẓulumāt wa al-nūr (lit. darknesses and light) is quite recurrent throughout the Qur’an. ‘Darkness’ is invariably always found in the plural form (ẓulumāt) whilst ‘light’ is conversely always in the singular. Here they could mean both tangible and abstract darkness and light; ignorance, Association and sin as opposed to knowledge, Belief and obedience (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
This sura being about proving with compelling, inexorable logic God Almighty’s singular rightfulness to Lordship, being the sole Creator and Sustainer of the whole universe and all that exists therein, opens up magnificently with this succinct statement. That God is the Creator and the sole deserver of praise and gratitude, that He is the undisputed ‘light’ that sound human nature is born to vouch for is, given the many contexts that individuals find themselves plunged into, clouded over by multiple ‘darknesses’. Yet, all of these ‘darknesses’ are decimated, one after another, in and through the upcoming ayas. The argument for this singular ‘light’ is expounded and advanced and the multi-layered, multi-faceted darkness is exposed before those who use their reason to a worthy end. All comes to a climax in Aya 6: 122 below: “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which?” (cf. also 2: 257).
[1301] The expression al-ẓulumāt wa al-nūr (lit. darknesses and light) is quite recurrent throughout the Qur’an. ‘Darkness’ is invariably always found in the plural form (ẓulumāt) whilst ‘light’ is conversely always in the singular. Here they could mean both tangible and abstract darkness and light; ignorance, Association and sin as opposed to knowledge, Belief and obedience (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
This sura being about proving with compelling, inexorable logic God Almighty’s singular rightfulness to Lordship, being the sole Creator and Sustainer of the whole universe and all that exists therein, opens up magnificently with this succinct statement. That God is the Creator and the sole deserver of praise and gratitude, that He is the undisputed ‘light’ that sound human nature is born to vouch for is, given the many contexts that individuals find themselves plunged into, clouded over by multiple ‘darknesses’. Yet, all of these ‘darknesses’ are decimated, one after another, in and through the upcoming ayas. The argument for this singular ‘light’ is expounded and advanced and the multi-layered, multi-faceted darkness is exposed before those who use their reason to a worthy end. All comes to a climax in Aya 6: 122 below: “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which?” (cf. also 2: 257).
阿拉伯语经注:
含义的翻译
段: (1) 章: 艾奈尔姆
《古兰经》译解 - 英文翻译-瓦利德·比利哈什·欧麦尔博士 - 译解目录
古兰经英文译解 - 正在翻译，瓦利德·比里哈什·阿米尔博士翻译