سورۃ الإسراء (لماذا يرفض الناس الرسالة الإلهية) 73-111
Al-Isra (why People Reject The Divine Message) 73-111
وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذًا لَاتَّخَذُوكَ خَلِيلًا (٧٣)
They endeavour to tempt you away from that which We have revealed to you, hoping that you would invent something else in Our name, in which case they would have made you their trusted friend. (73)
وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا ﴿٧٤﴾
Indeed, had We not given you strength, you might have inclined to them a little. (74)
وَلَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا ﴿٧٥﴾
And in that case We would have made you taste a double punishment in life and a double punishment after death, and you would have none to support you against Us. (75)
{وَإِنْ كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًا لَا يَلْبَثُونَ خِلَافَكَ إِلَّا قَلِيلًا} (٧٦)
And they endeavour to scare you off the land with a view to driving you away. But, then, after you have gone, they will not remain there except for a short while. (76)
{وَمَا أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا} (77)
Such was the way with all Our messengers whom We sent before you. No change shall you find in Our ways. (77)
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
Keep up prayer when the sun is on its decline, in the darkness of the night, and recite the Qur’ān at dawn, for the recitation of the Qur’ān at dawn is indeed witnessed. (78)
{وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا} (79)
At night, rise from your sleep to recite it in prayer, as an additional offering from you. Your Lord may thus raise you to an honourable station. (79)
وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا (80)
Say, ‘My Lord, cause me to enter in a true and sincere manner and to leave in a true and sincere manner, and grant me, by Your grace, sustaining strength.’ (80)
وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا
And say, ‘The truth has now come about while falsehood has withered away. For falsehood is always bound to wither away.’ (81)
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا (82)
We bestow of the Qur’ān from on high what serves as a healing and a blessing to true believers, while it only adds to the ruin of the evildoers. (82)
وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ ۖ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا ﴿٨٣﴾
Yet when We bestow Our blessings on man, he turns his back and draws arrogantly aside, and when he is afflicted by evil he gives himself up to despair. (83)
قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ ۖ فَرَبُّكُمْ أَعْلَمُ بِمَن هُوَ أَهْدَىٰ سَبِيلًا (84)
Say, ‘Everyone acts according to his own disposition. Your Lord is fully aware as to who has chosen the best path.’ (84)
يَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا ﴿٨٥﴾
They question you about the spirit. Say, ‘The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge.’ (85)
وَلَوْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلًا ﴿٨٦﴾
Had We so willed, We would have taken away that which We have revealed to you. In that case, you would not find anyone to plead with Us on your behalf, (86)
إِلَّا رَحْمَةً مِّن رَّبِّكَ ۚ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا
except through the grace of your Lord. His favour towards you has been great indeed. (87)
قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا (88)
Say, ‘If all mankind and the jinn were to gather together for the purpose of producing the like of this Qur’ān, they would not produce anything like it, even though they helped one another as best they could.’ (88)
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا ﴿٨٩﴾
Indeed We have explained to mankind, in this Qur’ān, every kind of lesson. Yet most people refuse to accept anything other than unbelief. (89)
وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا ﴿٩٠﴾
They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, (90)
أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا
or you have a garden of date- palms and vines, and you cause rivers to flow through it, (91)
أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا، أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (٩٢)
or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us, (92)
أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَىٰ فِي السَّمَاءِ ۚ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ ۗ قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إِلَّا بَشَرًا رَّسُولًا
or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.’ Say, ‘Limitless in His glory is my Lord.
إِنَّمَا أَنَا بَشَرٌ وَرَسُولٌ.‘ (93)
Surely I am only a man and a Messenger.’ (93)
وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَنْ قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَسُولًا (94)
Nothing has ever prevented people from believing, whenever guidance came to them except that they would say: ‘Can it be that God has sent a human being as His messenger?’ (94)
قُلْ لَوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاءِ مَلَكًا رَّسُولًا (95)
Say, ‘Had there been angels walking about on earth as their natural abode, We would have sent them an angel messenger from heaven.’ (95)
قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
Say, ‘Sufficient is God for a witness between me and you. He is indeed fully aware of His ser- vants, and He sees all things.’ (96)
مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي ۖ وَمَنْ يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَاءَ مِن دُونِهِ ۖ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَّأْوَاهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا ﴿٩٧﴾
He whom God guides is indeed rightly guided; whereas for those whom He leaves to go astray you cannot find anyone to protect them from Him. On the Day of Resurrection We shall gather them together, prone upon their faces, blind, dumb and deaf. Hell shall be their abode. Every time it abates We will increase for them its blazing flame. (97)
ذٰلِكَ جَزَآؤُهُمْ بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا أَءِذَا كُنَّا عِظَامًا وَرُفَاتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا ﴿٩٨﴾
That is their reward for having disbelieved in Our revelations and said, ‘When we are bones and dust, shall we be raised to life again as a new creation?’ (98)
أوَلَمْ يَرَوْا أنَّ اللهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأرْضَ قَادِرٌ عَلَىٰ أنْ يَخْلُقَ مِثْلَهُمْ، وَجَعَلَ لَهُمْ أجَلًا لَا رَيْبَ فِيهِ، فَأبَى الظَّالِمُونَ إلَّا كُفُورًا. (٩٩)
Do they not see that God, who has created the heavens and the earth, has power to create their like? He has beyond any doubt set a term for their resurrection. But the evildoers refuse to accept anything other than disbelief. (99)
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الْإِنفَاقِ ۚ وَكَانَ الْإِنسَانُ قَتُورًا
Say, ‘Had you possessed the treasures of my Lord’s mercy, you would have been tight-fisted for fear of spending them. For man has always been niggardly.’ (100)
وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ ۖ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا ﴿١٠١﴾
To Moses We gave nine clear signs. Ask the Children of Israel [about what happened]. When he came to them, Pharaoh said to him, ‘Indeed, Moses, I think that you are bewitched.’ (101)
قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا (102)
[Moses] said, ‘You know full well that none other than the Lord of the heavens and the earth has revealed these eye- opening signs. Indeed, Pharaoh, I think that you are utterly lost.’ (102)
فَأَرَادَ أَنْ يَسْتَفِزَّهُم مِّنَ الْأَرْضِ، فَأَغْرَقْنَاهُ وَمَن مَّعَهُ جَمِيعًا
So he resolved to wipe them off the face of the earth, but We caused him and all those who were with him to drown. (103)
وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا (104)
Then We said to the Children of Israel, ‘Dwell in the land. When the promise of the Last Day shall come to pass, We will bring you all together.’ (104)
{وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا} (١٠٥)
We have bestowed [this Qur’ān] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner. (105)
{وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلًا}
We have divided the Qur’ān into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.
(106)
(106)
قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا (107)
Say, ‘You may believe in it or you may not.’ Those who were given knowledge before it was revealed fall down on their faces in humble prostration when it is recited to them, (107)
وَيَقُولُونَ: سُبْحَانَ رَبِّنَا
and say, ‘Limitless in His glory is our Lord.
لَقَدْ صَدَقَ وَعْدُ رَبِّنَا
Truly has the promise of our Lord been fulfilled.’ (108)
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا
And upon their faces they fall down, weeping, and it increases their humility. (109)
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا
Say, ‘Call upon God or call upon the Most Merciful. By whichever name you invoke Him, His are the most gracious names.’ Do not raise your voice too loud in prayer, nor say it in too low a voice, but follow a middle course in between.
(110)
(110)
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا، وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ، وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ، وَكَبِّرْهُ تَكْبِيرًا
And say, ‘All praise is due to God who has never begotten a son; who has no partner in His dominion; who needs none to support Him against any difficulty.’ And extol His greatness.
(111)
(111)
نظرة عامة
Overview
هذا المقطع الأخير من السورة يدور حول موضوعها الرئيس، وهو شخصية النبي ﷺ وموقف أمته منه بعد أن بُعث بالرسالة. ويتحدث أيضًا عن القرآن وخصائصه المميزة. يبدأ بالإشارة إلى محاولات الكفار صرفَ النبي ﷺ عن بعض الوحي الذي أنزله الله إليه، ويذكر سعيهم إلى إخراجه من مكة، والحماية التي أحاطه بها الله حتى لا يستجيب لإغرائهم ولا يرد على استفزازهم. وقد ضمن الله له هذه الحماية لأنه قضى بأن أهل مكة لن يُهلكوا كما أُهلكت الأمم السابقة التي كذّبت رسلها، بل أمهلهم وأتاح لهم أجلهم في هذه الدنيا. ولو أخرجوا النبي ﷺ من قومه وطردوه من مدينته لأُنزل بهم عذاب شديد، وفق سنة الله التي تعجّل العقوبة لكل قوم يُخرجون الرسول المرسل إليهم.
This final passage of the sūrah centres around its main theme, the personality of the Prophet (peace be upon him) and the attitude of his community to him after he was given his message. It also speaks about the Qur’ān and its distinctive characteristics. It begins with a reference to the attempts by the unbelievers to turn the Prophet away from some of the revelations God sent down to him. It mentions their effort to banish him from Makkah and the protection he was given by God so that he would not yield to their temptation or respond to their provocation. God guaranteed his protection because He had already decided that the people of Makkah would not be annihilated like earlier communities who rejected His messengers. He chose instead to give them respite and allowed them to have their term in this world. Had they ousted the Prophet from their community and banished him from their city, severe punishment would have been inflicted on them, in accordance with God’s law that inflicts immediate punishment on any community that ousts the messenger sent to them.
أُمِرَ النبيُّ ﷺ أن يلزم طريقَه، فيُفرِدَ الله وحده بصلاته، ويتلوَ القرآنَ الذي أُنزل إليه، ويدعوَ الله أن يُعينه على الصدق والإخلاص في جميع الأحوال والأحداث، وأن يمنحه نصرًا مبينًا. وأُمِرَ كذلك أن يُعلن أن الحقَّ قد جاء ليُثبَّت، وأن الباطلَ لا محالة مقهورٌ مَدحور. وهذا التأييدُ الذي يمنحه الله إياه هو أفضلُ عُدّته؛ إذ يحميه من جميع المكائد، ويضمن له الظفرَ في نهاية الأمر.
The Prophet is commanded to stick to his way, offering his prayers to God alone, reciting the Qur’ān revealed to him and supplicating that God may help him to be true and sincere in all situations and events, and give him clear support. He is also commanded to declare that the truth has come to be established and that falsehood is certain to be vanquished. It is this support granted by God that serves as his best equipment. It protects him against all designs and ensures his ultimate victory.
وَيَلِي ذٰلِكَ بَيَانٌ وَاضِحٌ لِأَثَرِ القُرْآنِ: فَهُوَ شِفَاءٌ وَرَحْمَةٌ لِمَنْ آمَنَ بِهِ، وَهُوَ خُسَارٌ وَعَذَابٌ لِمَنْ كَذَّبَ بِهِ. فَهُمْ يُعَذَّبُونَ بِسَبَبِهِ فِي هٰذِهِ الحَيَاةِ، وَيُعَذَّبُونَ فِي الآخِرَةِ بِسَبَبِ تَكْذِيبِهِمْ بِصِدْقِهِ.
This is followed by a clear statement on the effect of the Qur’ān: it is a cure and an aspect of grace for those who believe in it, and a means of punishment and suffering for those who deny it. They suffer on its account in this life and they suffer punishment in the life to come because of denying its truth.
العبث المذموم
Vain Endeavours
وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ ۖ وَإِذًا لَاتَّخَذُوكَ خَلِيلًا ﷺ وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا ﷺ إِذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا ﷺ وَإِنْ كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًا لَا يَلْبَثُونَ خِلَافَكَ إِلَّا قَلِيلًا ﷺ سُنَّةَ مَنْ قَدْ أَرْسَلْنَا قَبْلَكَ مِنْ رُسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا ﷺ
They endeavour to tempt you away from that which We have revealed to you, hoping that you would invent something else in Our name, in which case they would have made you their trusted friend. Indeed, had We not given you strength, you might have inclined to them a little. And in that case We would have made you taste a double punishment in life and a double punishment after death, and you would have none to support you against Us. And they endeavour to scare you off the land with a view to driving you away. But, then, after you have gone, they will not remain there except for a short while. Such was the way with all Our messengers whom We sent before you.
لَنْ تَجِدَ لِسُنَّتِنَا تَحْوِيلًا (الآيات ٧٣-٧٧)
No change you shall find in Our ways. (Verses 73-77)
تُشير السورة إلى محاولات الكفار صرف النبي ﷺ عن أداء المهمة التي كُلّف بها. فقد حاولوا أولًا أن يصدّوه عن ما أوحى الله إليه، ليختلق أمرًا آخر وينسبه إلى الله كذبًا، مع أنه كان معروفًا بالأمانة والصدق.
The sūrah refers to the unbelievers’ attempts to dissuade the Prophet from fulfilling the task entrusted to him. Firstly, they tried to make him turn his back on what God revealed to him so as to invent some other matter and attribute it falsely to God. They did this even though he was known for his honesty and truthfulness.
وقد عرضوا عليه كذلك أن يعبدوا الله مقابل تسوية تضمن أن يكفّ النبي ﷺ عن تفنيد آلهتهم بأنها باطلة. وحاول بعضهم إقناعه بأن يجعل أرضهم مقدسة كالكعبة التي قدّسها الله. كما حاول أشرافهم أن يحملوه على تخصيص مجلس خاص لا يُسمح فيه بدخول الفقراء.
They also offered to worship God in return for a compromise that ensured that the Prophet would stop denouncing their deities as false. Some of them tried to persuade him to make their land as sacred as the Ka`bah which God had sanctified. Their nobility also tried to get him to allocate a special meeting place, to which no poor person would be admitted.
يُشار إلى هذه المحاولات إشارةً عامةً، لتذكير بنعمة الله التي أنعم بها على رسوله ﷺ، إذ ثبّته على إيمانه وحفظه من فتن الكافرين. ولو لا تأييد الله له لربما مال إليهم شيئًا قليلًا، ولاتخذوه خليلًا. ولكنه بذلك كان سيعرّض نفسه لعذاب الله الشديد، إذ كان سيكون له عذابٌ مضاعف في الحياة الدنيا وفي الآخرة، ولا يجد له من دون الله نصيرًا.
الحق سينتصر
The Truth Will Triumph
في هذا الموضع من السورة، يُوجَّه النبي ﷺ إلى أن يبقى على صلة دائمة بربه، يطلب عونه، ويمتثل لتوجيهاته، ويعلن أن الحق لا بد أن ينتصر، وأن الباطل لا محالة زائل.
At this point in the sūrah, the Prophet is directed to remain in contact with his Lord, seeking His support and following His directives, proclaiming the fact that the truth is certain to triumph, while falsehood will inevitably wither away.
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ
Keep up prayer when the sun is on its decline, in the darkness of the night, and recite the Qur’ān at dawn, for the recitation of the Qur’ān at dawn is indeed witnessed. At night, rise from your sleep to recite it in prayer, as an additional offering from you.
عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا ... هذه آية من الإسراء، لكن النص هنا هو ترجمة معاني من سورة الإسراء (الآيات 78-82). سأترجم النص كما هو: {وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا * وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا * وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا} Wait: the user gave English text of meanings, not Arabic verses. Following the rules, I translate the English text into Arabic naturally: يُرْفَعُكَ رَبُّكَ بِذٰلِكَ إِلَىٰ مَقَامٍ كَرِيمٍ. وَقُل: رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ، وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا. وَقُلْ: جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ، إِنَّ الْبَاطِلَ كَانَ زَهُوقًا. وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ، وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا.
Your Lord may thus raise you to an honourable station. Say, My Lord, cause me to enter in a true and sincere manner and to leave in a true and sincere manner, and grant me, by Your grace, sustaining strength.’ And say, The truth has now come about while falsehood has withered away. For falsehood is always bound to wither away. We bestow of the Qur’ān from on high what serves as a healing and a blessing to true believers, while it only adds to the ruin of the evildoers. (Verses 78- 82)
هذا الحكم يتعلق بالنبي ﷺ على وجه الخصوص، ولا يتعلق بالصلوات المفروضة التي لها أوقاتها، وقد بيّنتها أحاديث صحيحة كثيرة وروايات متعددة في سنته العملية ﷺ. ويذهب بعض العلماء إلى أن المراد بدلوك الشمس ابتداءُ ميلها عن كبد السماء، وأن المراد بغسق الليل بدايةُ الليل، والمراد بقرآن الفجر الصلاةُ المفروضة عند الفجر، فيكون مجموع الآية على هذا القول جامعًا لأوقات الصلوات الخمس المفروضة: الظهر والعصر والمغرب والعشاء [عند زوال الشمس إلى ظلمة الليل]، ثم الفجر عند طلوعه. ويرون أن قيام الليل بتلاوة القرآن واجب على النبي ﷺ زيادةً له. أما نحن فنرى أن القول الأول أصوب، لأن سائر ما ذكرته الآيتان مختص بالنبي ﷺ. وأما مواقيت الصلوات اليومية فقد بيّنتها السنة على الوجه الصحيح، قولًا وفعلًا.
الشفاء القرآنی
The Qur’ānic Cure
﴿وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ﴾ (الآية ٨٢) إنَّ فِي القُرْآنِ لَشِفَاءً وَبَرَكَةً لِمَن امْتَلَأَتْ قُلُوبُهُم بِالإِيمَانِ. فَتِلْكَ القُلُوبُ تَسْتَنِيرُ وَتَتَهَيَّأُ لِتَلَقِّي مَا يُفِيضُهُ القُرْآنُ مِنَ النِّعْمَةِ وَالطُّمَأْنِينَةِ وَالأَمْنِ. وَفِي القُرْآنِ قُوَّةٌ شِفَائِيَّةٌ تُعَالِجُ الوَسْوَاسَ وَالقَلَقَ وَالتَّرَدُّدَ، وَتُقِيمُ صِلَةً بَيْنَ قَلْبِ المُؤْمِنِ وَاللهِ. وَهذِهِ الصِّلَةُ تُضْفِي عَلَى المُؤْمِنِ السَّكِينَةَ الدَّاخِلِيَّةَ، إِذْ يَشْعُرُ بِالأَمْنِ فِي حِمَايَةِ اللهِ، فَيَسْعَدُ وَيَرْضَى بِمَا يَنَالُهُ مِنَ اللهِ، وَيَقْنَعُ بِنَصِيبِهِ فِي الحَيَاةِ. وَالقَلَقُ وَالتَّرَدُّدُ وَالوَسْوَاسُ كُلُّهَا تَجَارِبُ مُؤْلِمَةٌ. وَلَمَّا كَانَ القُرْآنُ يُزِيلُ ذلِكَ كُلَّهُ، فَهُوَ حَقًّا رَحْمَةٌ لِلْمُؤْمِنِينَ.
“We bestow of the Qur’ān do from on high what serves as a healing and a blessing to true believers.” (Verse 82) There is certainly a cure and a blessing for those whose hearts are full of faith. Such hearts brighten up and become ready to receive what the Qur’ān imparts of grace, reassurance and security. There is in the Qur’ān a healing power that cures obsession, anxiety and hesitation. It establishes a bond between the believer’s heart and God. This bond imparts inner peace to the believer as he experiences a feeling of security in God’s protection. He is happy and satisfied with what he receives from God and contented with his lot in life. Anxiety, hesitation and obsession are all terrible to experience. As the Qur’ān dispels all these, it is indeed a blessing for true believers.
في القرآن شفاءٌ من الشهوات الجامحة، والطمع، والحسد، والخواطر السيئة.
In the Qur’ān we have a cure from carnal desires, greed, envy and evil thoughts.
كُلُّ هٰذِهِ الأُمُورِ تُسَبِّبُ مَرَضَ القَلْبِ والعَقْلِ، فَتُؤَدِّي إِلَى الضَّعْفِ والهَلاكِ التَّامِّ. وَلَمَّا كَانَ القُرْآنُ يَشْفِي هٰذِهِ الأَمْرَاضَ، فَهُوَ وَسِيلَةٌ مِنْ نِعْمَةِ اللهِ يَمُنُّ بِهَا عَلَى الَّذِينَ يُؤْمِنُونَ بِهِ حَقًّا.
All these cause sickness of the heart and mind, leading to debility and utter ruin. As the Qur’ān cures these, it is a tool of grace bestowed by God on those who truly believe in Him.
ويوفّر القرآنُ أيضاً علاجاً للأفكار والمشاعر المنحرفة. فهو يحمي العقل من الانحراف البعيد، مع منحه حريةً تامةً في مجالات بنّاءة وثمرة. ويمنع العقل من إهدار طاقته فيما لا فائدة فيه. ويرسم له منهجاً سليماً يضمن نتائج طيبةً ومفيدة. وينطبق المبدأ نفسه على الجسد الإنساني، فيضمن توجيه موارده إلى ما هو نافع ومثمر، ويبعد الإنسان عن كبت الرغبات الفطرية أو الانغماس فيها دون ضابط. وبذلك يكفل جسداً سليماً. وفي هذا أيضاً نرى أن القرآن وسيلةٌ من فضل الله ونعمته التي يمنّ بها على المؤمنين.
The Qur’ān also provides a cure from deviant thoughts and feelings. It protects the mind from going far astray, while allowing it complete freedom within its fruitful pursuits. It stops the mind from wasting its energy over what is devoid of use. It lays down for it a sound approach that ensures good and useful results. The same principle applies to the human body, ensuring that its resources are utilized for what is useful and fruitful, steering human beings away from the suppression of natural desires or indulgence without restraint. Thus it ensures a healthy body. In this again we see that the Qur’ān is a means of God’s grace that is bestowed on believers.
قِلَّةُ عِلْمِ الْإِنْسَانِ
Man’s Scanty Knowledge
في هذا الموضع تذكر السورة أن بعض الكفار سألوا النبي ﷺ عن الروح وحقيقتها. ومنهج القرآن المطّرد، وهو المنهج الأفضل بلا ريب، أن يجيب الناس إذا سألوا عن الأمور التي يحتاجون إلى معرفتها، وأن يقدّم لهم من الأجوبة ما تستطيع عقولهم أن تفهمه وتتعلمه. فهو لا يُضيّع ما وهبه الله لهم من ملكات عقلية في طلب ما لا فائدة لهم فيه، ولا يحملهم على ارتياد ميادين لا يستطيعون إدراكها. ولذلك لما سألوا عن الروح وحقيقتها، أُمر النبي ﷺ أن يخبرهم بأن علم ذلك إنما هو عند الله وحده، ولا يعلمه غيره سبحانه. قال تعالى: {وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا} (الآية 85).
At this point the sūrah mentions how some unbelievers questioned the Prophet about the spirit and its nature. The consistent approach of the Qur’ān, which is indeed the best approach, is to answer people when they ask about matters that they need to know about and to give them answers that their faculties can understand and learn. It does not waste the intellectual faculties God has given them in pursuits that are of no use to them. Nor does it carry them over domains which they cannot comprehend. Hence, when they asked about the spirit and its nature, the Prophet was instructed to tell them that such knowledge belonged to God alone. None other than Him has such knowledge. “They question you about the spirit. Say, ‘The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge.’” (Verse 85)
وهذا الجواب لا يشكّل حاجزاً يمنع العقل البشري من أداء وظيفته على الوجه الصحيح. إنه يوجّه ذلك العقل فقط إلى أن يركّز جهوده ضمن حدود قدرته، وفي المجال الذي يستطيع فيه أن يعمل بثمرة وفائدة. فلا طائل من التيه بلا نهاية في متاهة، وكذلك لا جدوى من إنفاق الطاقات الذهنية في السعي وراء ما لم نُهيّأ لإدراكه. والروح من هذا القبيل؛ فهي تنتمي إلى عالم يقع وراء حدود الإدراك البشري. إنها سرٌّ استأثر الله به لنفسه، فقد نفخ الروح في الإنسان وفي بعض المخلوقات الأخرى التي لا نعرف كنهها. وبالقياس إلى علم الله المطلق، فإن العلم البشري محدود. وأسرار الوجود أعظم من أن يحيط بها العقل الإنساني المحدود. وليس من دور الإنسان أن يدير جميع شؤون الكون، ولذلك فإن قواه ليست بلا حدود، وإنما مُنح من القدرات ما يكفيه لضبط عالمه الخاص، ولتحقيق رسالته في عمارة الأرض والارتقاء بها إلى أفضل حال ممكنة في حدود طاقاته وعلمه.
Such an answer does not present a barrier preventing the proper working of the human intellect. It simply directs such intellect to concentrate its efforts within the limits of its power and the domain where it can profitably function. It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one’s mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us. Compared to God’s absolute knowledge, human knowledge is limited. The secrets of existence are too great to be understood by man’s finite reason. It is not man’s role to manage all the affairs of the universe, and as such, his powers are not limitless. Instead he has been given such powers as are sufficient for him to control his own world and to fulfil his mission of building the earth and bringing it to the best standard possible within the limits of his faculties and knowledge.
إنما هو بشرٌ ورسول
Only A Man And A Messenger
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ ۖ فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَىٰ فِي السَّمَاءِ ۚ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ ۗ قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إِلَّا بَشَرًا رَّسُولًا
Indeed We have explained to mankind, in this Qur’ān, every kind of lesson. Yet most people refuse to accept anything other than disbelief They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or you have a garden of date palms and vines, and you cause rivers to flow through it, or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us, or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.’ Say, ‘Limitless in His glory is my Lord. Surely I am only a man and a Messenger.’ (Verses 89-93)
لم تُدرِك عقولهم المحدودة إعجاز القرآن.
Their limited perception has failed to appreciate the inimitability of the Qur’ān.
لذلك بدأوا يطلبون معجزات مادية، ويتقدمون بطلبات سخيفة لا تكشف إلا عن تفكيرهم الطفولي. أو تحدثوا بوقاحة عن الله ذاته. ولم ينتفعوا بما بيّنه القرآن من الأمثلة والحالات، ولم يقنعهم تنوّع الأساليب والطرق التي استخدمها القرآن في شرح مفاهيمه، حتى يُفهم على اختلاف مستويات الناس وقدراتهم. ومن هنا قال تعالى: ﴿فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا﴾ [الإسراء: ٨٩]. فأخذوا يضعون شروطًا يجب تحقيقها حتى يؤمنوا برسالة النبي ﷺ. وقد اشترطت عليه تلك الشروط أن ﴿تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا﴾ [الإسراء: ٩٠].
Therefore they started asking for material miracles, enlisting absurd requests that only betrayed their childish thinking. Or they spoke with impudence about God Himself. They did not benefit by the expounding of cases and examples in the Qur’ān, nor were they satisfied with the wide variety of styles and approaches the Qur’ān employed in explaining its concepts, so as to be understood by people of different standards and faculties. Hence, “most people refuse to accept anything other than unbelief” (Verse 89) They started to place conditions which they required to be met so that they might believe in the Prophet’s message. Such conditions required him to “cause a spring to gush forth for us from the earth.” (Verse 90)
وقالوا لن نؤمن لك حتى تفجّر لنا من الأرض ينبوعاً Wait, that's not the right verse. Here is the translation of the given text: وقالوا لن نؤمن لك حتى تفجر لنا من الأرض ينبوعا Correction, the faithful translation of the given text: وقالوا: لن نؤمن لك حتى تكون لك جنة من نخيل وعنب فتفجّر الأنهار خلالها تفجيراً (الإسراء: ٩١)
فاقد لجميع القوى
Devoid Of All Faculties
مَنْ يَهْدِ اللهُ فَهُوَ الْمُهْتَدِي ۖ وَمَنْ يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَاءَ مِن دُونِهِ ۖ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَّأْوَاهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا * ذَٰلِكَ جَزَاؤُهُم بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا * أَوَلَمْ يَرَوْا أَنَّ اللهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَىٰ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَيْبَ فِيهِ ۖ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا (الإسراء: 97-99)
He whom God guides is indeed rightly guided; whereas for those whom He leaves to go astray you cannot find anyone to protect them from Him. On the Day of Resurrection We shall gather them together, prone upon their faces, blind, dumb and deaf. Hell shall be their abode. Every time it abates We will increase for them its blazing flame. That is their reward for having disbelieved in Our revelations and said, ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Do they not see that God, who has created the heavens and the earth, has power to create their like? He has beyond any doubt set a term for their resurrection. But the evildoers refuse to accept anything other than unbelief (Verses 97-99)
إنَّ اللهَ تعالى قد أجرى سُنَناً معيَّنةً في هدايتِه، وفي اختيارِ الناسِ للضلالِ على الهدى. فقد أتاح للناسِ أن يُدبِّروا حياتَهم كما يشاؤون، لكنهم يظلون خاضعين لهذه السُّنن، وسيُلاقون عاقبةَ ما يختارونه. ومن هذه السُّنن أنَّ الإنسانَ إمَّا أن يتَّبعَ هدايةَ اللهِ، وإمَّا أن ينصرفَ عنها إلى الضلال. والاختيارُ يقعُ من الإنسانِ نفسِه. فمن استحقَّ، بحسبِ سعيِه وأفعالِه، أن يُوفَّقَ لهدايةِ اللهِ، فسيُهدى إلى الرشدِ قطعاً، وهو الذي يُهدى هداية حقيقية نتيجةَ اختيارِه.
God has operated certain laws concerning His guidance and people’s choice of error in preference to that guidance. He has allowed people to conduct their lives as they wish, but they remain subject to these laws and they will have to face the outcome. One of these laws is that human beings either follow God’s guidance or turn away from it into error. The choice is made by man himself. Whoever deserves, on the basis of his efforts and actions, to receive God’s guidance will definitely be guided aright. He is the one who will be truly guided as a result of his choice.
وفي الفريق الآخر نجد أولئك الذين يستحقون أن يُتركوا في الضلال، لأنهم يُعرضون عن آيات الله ويُعمون أبصارهم عن كل دلالة تهدي إلى هدايته. لن يكون لمثل هؤلاء أحدٌ يحميهم من عذاب الله: "ولن تجد لهم أولياء من دونه" (الآية 97). وفي يوم القيامة سيلقون الذل، وسيُبعثون في حال مروِّعة، "على وجوههم"، ضالّين لأنهم سيُحشرون "عُمياً وبُكماً وصُمّاً" (الآية 97).
In the other camp we find those who deserve to be left in error because they turn away from God’s revelations and blind themselves to all signs pointing the way to His guidance. Such people will have no one to protect them against God’s punishment: “You cannot find anyone to protect them from Him.” (Verse 97) On the Day of Judgement they shall suffer humiliation and will be resurrected in a terrible situation, ‘prone upon their faces’, lost as they will be ‘blind, dumb and deaf’ (Verse 97)
تهديد بإبادة المؤمنين
A Threat To Exterminate The Believers
ومع ذلك فإن أولئك الذين قدّموا مثل هذه الاقتراحات والمطالب التي ذُكرت في السورة كانوا هم أنفسهم بخلاء. فلو كانوا مسؤولين عن رحمة الله، لأمسكوها بأيديهم، خشية أن ينفقوها. ﴿قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الْإِنفَاقِ ۚ وَكَانَ الْإِنسَانُ قَتُورًا﴾ (الآية 100) وفي هذا صورةٌ للشحّ المطلق، إذ إن رحمة الله تشمل كل شيء، فلا تنفد ولا تنقص أبدًا. ومع ذلك فإنهم، في نزعتهم الشحيحة، لو وُضعوا على رأس إدارتها، لمنعوا رحمة الله عن خلقه.
Yet those who made such suggestions and demands as related in the sūrah were themselves misers. Had they been in charge of God’s grace, they would have held on to it, fearing to expend it. “Say: Had you possessed the treasures of my Lord’s mercy, you would have been tight-fisted for fear of spending them. For man has always been niggardly.” (Verse 100) This is an image of utter stinginess, because God’s grace encompasses everything. It will never be exhausted or diminished. Yet in their miserly attitude, they would have withheld God’s grace from His creation, had they been placed in charge of administering it.
لا تُحدِث المعجزاتُ الإيمانَ في القلوب القاسية. فموسى عليه السلام، على سبيل المثال، أُوتي تسع آيات بيّنات من هذا القبيل، لكنّ فرعون وقومه كذّبوا بها حتى نزل بهم عذابُ الله. قال تعالى: ﴿وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا * قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا * فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَن مَّعَهُ جَمِيعًا * وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ﴾.
Miracles do not initiate faith in hardened hearts. Moses, for example, was given nine such clear signs, but Pharaoh and his people denied them until they suffered God’s punishment. “To Moses We gave nine clear signs. Ask the Children of Israel [about what happened]. When he came to them, Pharaoh said to him, ‘Indeed, Moses, I think that you are bewitched. ‘[Moses] said, ‘You know full well that none other than the Lord of the heavens and the earth has revealed these eye-opening signs. Indeed, Pharaoh, I think that you are utterly lost.’ So he resolved to wipe them off the face of the earth, but We caused him and all those who were with him to drown. Then We said to the Children of Israel, Dwell in the land.
عندما يتحقق وعد يوم القيامة، سنجمعكم جميعًا». (الآيات ١٠١-١٠٤) إنما ذُكر هنا جانبٌ من قصة موسى وبني إسرائيل لأنه يتناسب مع سياق السورة. فقد بدأت السورة بذكر المسجد الأقصى في القدس، ثم ذكرت جانبًا من تاريخ بني إسرائيل مع موسى. ويلي ذلك ذكر الآخرة حين يُؤتى بفرعون وقومه، وهذا أيضًا يتناسب مع مشهد الآخرة ومشهد نهاية الذين ينكرون البعث، الذي ورد قبلُ في السورة.
When the promise of the Last Day shall come to pass, We will bring you all together.” (Verses 101-104) This part of the history of Moses and the Children of Israel is mentioned here because it fits with the context of the sūrah. It started by mentioning the Aqşā mosque in Jerusalem, and it then related a part of the history of the Israelites with Moses. This is followed by mentioning the hereafter when Pharaoh and his people will be brought forward. This also fits with the scene of the hereafter and the one showing the end of those who deny resurrection, mentioned a little earlier in the sūrah.
كيفية نزول القرآن الكريم
Method Of Qur’ānic Revelations
كان هلاك فرعون بالغرق مثالاً من الأمثلة على المعجزات المادية التي وقعت في القرون الماضية. وتبيّن السورة كيف تلقّى الناسُ المعادين للحق مثلَ هذه المعجزات، وكيف أنهم نتيجةً لذلك قد حُكم عليهم بأن يلقوا عذاب الله. ولقد أُنزل القرآن، رسالةُ الله الأخيرة، بالحق ليكون آيةً دائمةً وأساساً للهداية. وقد أُنزل منجَّماً على أجزاء ليُقرأ ويُتدبَّر طويلاً، قال تعالى: ﴿وَبِالْحَقِّ أَنْزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا * وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا﴾ (الآيتان 105-106).
Pharaoh’s destruction by drowning was one example of material miracles worked out in past generations. The sūrah tells us how such miracles were received by people bent on denying the truth and how, as a result, they were doomed to suffer God’s punishment. The Qur’ān, God’s last message, was revealed with the truth so that it could serve as a permanent sign and basis of guidance. It was bestowed from on high in parts, so that it may be read and reflected upon at length: “We have bestowed [this Qur’ān] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner. We have divided the Qur’ān into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.” (Verses 105-106)
نزل القرآن الكريم لتربية أمة وإقامة نظام لحياتها ومنهج لسلوكها، ثم تحمل هذه الأمة القرآن إلى أقاصي الأرض لتربية البشرية على أساس هذا النظام الكامل. ولذلك نزل القرآن مفرَّقًا جزءًا بعد جزء بحسب الحاجات العملية لتلك الأمة والظروف التي أحاطت بمرحلة تكوينها الأولى. فالتربية وتشكيل الأمة والجماعة يحتاجان إلى الزمن كما يحتاجان إلى التجربة العملية. ومن ثَمَّ لم ينزل القرآن نظريةً مذهبيةً أو رؤيةً مجرّدةً تُتخذ موضوعًا للدراسة الأكاديمية والجدل الكلامي، وإنما نزل مُنجَّمًا ليُطبَّق تدريجيًّا خلال هذه المرحلة التكوينية. وهذا هو السبب الحقيقي لنزوله منجَّمًا، جزءًا بعد جزء، لا كتابًا أو شريعةً كاملةً تُعطى دفعةً واحدةً في البداية.
The Qur’ān was revealed in order to educate a community and establish for it a system and code of life. This community would then carry it to all the corners of the earth in order to educate humanity on the basis of this perfect system. Hence the Qur’ān was revealed one part at a time, according to the practical needs of that community and the circumstances attending its first formative period. Education and the moulding of a nation and a community require time as well as practical experience. Thus the Qur’ān was not revealed as a theoretical doctrine or an abstract vision to be used for academic study and polemical argument. It was revealed part by part instead so that it could be implemented gradually during this formative period. This is indeed the reason for its gradual revelation, one part or passage at a time, not a whole scripture or code given at the outset.