ترجمة English الآية 68 سورة يونس - قالوا اتخذ الله ولدا سبحانه هو الغني له ما في السموات وما
سورة يونس الآية رقم 68 : ترجمة English
ترجمة الآية 68 من سورة Yunus - English - سورة يونس : عدد الآيات 109 - - الصفحة 216 - الجزء 11.
﴿ قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗاۗ سُبۡحَٰنَهُۥۖ هُوَ ٱلۡغَنِيُّۖ لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ إِنۡ عِندَكُم مِّن سُلۡطَٰنِۭ بِهَٰذَآۚ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴾
[ يونس: 68]
﴿ ترجمة: قالوا اتخذ الله ولدا سبحانه هو الغني له ما في السموات وما ﴾
They (Jews, Christians and pagans) say: "Allah has begotten a son (children)." Glory be to Him! He is Rich (Free of all wants). His is all that is in the heavens and all that is in the earth. No warrant you have for this. Do you say against Allah what you know not.
English - Sahih International
They have said, "Allah has taken a son." Exalted is He; He is the [one] Free of need. To Him belongs whatever is in the heavens and whatever is in the earth. You have no authority for this [claim]. Do you say about Allah that which you do not know?
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(10:68) They say: 'Allah has taken a son. *66 Glory be to Him. *67 He is self-sufficient! His is all that is in the heavens and all that is in the earth. *68 Have you any authority to support (that Allah has taken a son)? Do you ascribe to Allah something of which you have no knowledge?
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
*66). In the preceding verses, the polytheists were reproached for basing their religious doctrines on guesswork and conjecture, and then failing to examine, on scientific grounds, whether those doctrines were backed up by any supporting proof or not. In this verse, the Christians and followers of some other religions are being taken to task for another error - for their designating someone, again by resort to sheer conjecture, as God's son.
*67). This Arabic expression ***** is used both in its literal sense and also by way of exclamation. As an exclamatory expression it emphasizes one's utter amazement about God. In its literal sense, it signifies that God is free of every defect and flaw. The above verse in question employs both meanings. For, apart from expressing amazement at the notion that God took someone as His son, it also stresses the perfection, the absolute flawlessness of God. Since God is perfect and flawless, how does it make any sense to say that He took someone as His son?
*68). In refuting the notion that God took anyone as His son, three arguments are advanced:
(i) God is free of all defects;
(ii) God is All-Sufficient; and
(iii) all that is in the heavens and in the earth belongs to Him.
A brief elucidation of these statements will enable one to appreciate the meaning and significance of what is being said here. To be a son can have only two meanings: either he has sprung from his father's loins, that is, he is his father's son in the true sense of the term, and thus of his father's loins, or that he is not a son in the literal sense of the word but has merely been adopted as such. Now, if someone is considered to be a son of God in its true, literal sense, that would obviously amount to considering God akin to a mortal. Like any other mortal, God is conceived to belong to one gender or the other, and to stand in need of a spouse, and of some sort of conjugal relationship to enable the birth of offspring, and thus to ensure the continuity of his progeny. Alternatively, God is believed to have adopted someone as His son. Such a statement could either mean that God is akin to that issueless human who resorts to adoption in order that the adopted son might inherit Him and thus secure Him against the loss that would ensue from his being issueless, or at least partially offset that loss. The other possibility is that God also has certain emotional predilections and it is for this reason that He has fallen in love with one of His creatures to the extent of adopting him as His son. In each of the above-mentioned cases, the concept of God is marred by investing Him with several flaws, defects and weaknesses, and He is conceived as One lacking self-sufficiency, as One Who perforce must depend on others.
Hence, the opening part of the verse clearly proclaims God to be free of all defects, deficiencies and weaknesses which people ascribe to Him. This is followed by saying that God is All-Sufficient, that is, He is free of all those needs which impel an issueless mortal to adopt someone as his son. This is further followed by the assertion that all that is in the heavens and in the earth belongs to God and hence all human beings, without any exception, are His servants and bondsmen. This makes ii clear that there is no personal relationship between God and any of His creatures that would prompt Him to choose any, to the exclusion of others, for elevation to the level of godhead. For sure, He holds certain people, on grounds of their merit, to be dearer than others. But God's love for someone does not mean that he is lifted up from the rank of being God's servant to becoming His associate and partner in godhead. What God's special love for some person means can be gauged from the following verse of the Qur'an: 'Oh, surely the friends of Allah have nothing to fear, nor shall they grieve - the ones who believe and are God-fearing. For them are glad tidings in this world and in the Hereafter' (see verses 62-4 above).