আল-কোৰআনুল কাৰীমৰ অৰ্থানুবাদ - ইংৰাজী অনুবাদ- ড. অলীদ ব্লেহেশ্ব ওমৰী- কাম চলি আছে * - অনুবাদসমূহৰ সূচীপত্ৰ
وَكَذَٰلِكَ فَتَنَّا بَعۡضَهُم بِبَعۡضٖ لِّيَقُولُوٓاْ أَهَٰٓؤُلَآءِ مَنَّ ٱللَّهُ عَلَيۡهِم مِّنۢ بَيۡنِنَآۗ أَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِٱلشَّٰكِرِينَ
(53) Like so We tested some of them by means of others[1371], so they ˹the haughty˺ would say: “Is it these whom Allah favoured among us!” Is not Allah more aware of the thankful?[1372]
[1371] That mainly the less significant of the population were the first to embrace the call is yet another test for the notables of society. In order to become true Believers, they would have to suppress their feelings of deep contempt and really consider themselves brethren with those whom they saw themselves as vastly superior to (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1372] Their senses were not clouded by worldly distractions, so they knew the Truth for what it really was once they saw it; they readily counted God’s many favours on them and became thankful.
[1372] Their senses were not clouded by worldly distractions, so they knew the Truth for what it really was once they saw it; they readily counted God’s many favours on them and became thankful.
আৰবী তাফছীৰসমূহ:
وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤۡمِنُونَ بِـَٔايَٰتِنَا فَقُلۡ سَلَٰمٌ عَلَيۡكُمۡۖ كَتَبَ رَبُّكُمۡ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَ أَنَّهُۥ مَنۡ عَمِلَ مِنكُمۡ سُوٓءَۢا بِجَهَٰلَةٖ ثُمَّ تَابَ مِنۢ بَعۡدِهِۦ وَأَصۡلَحَ فَأَنَّهُۥ غَفُورٞ رَّحِيمٞ
(54) When those who Believe in Our Signs come to you say ˹to them˺: “Peace be upon you – your Lord decreed Mercy upon Himself – whoever of you commits evil out of ignorance then repents afterwards, and mends ˹their ways˺, then Allah is All-Forgiving, Most Merciful”[1373].
[1373] No matter what rank other mortals held them at, they were practically honoured by their Most High Lord. They were to be amiably received and greeted by the Noble Messenger (ﷺ), given the good tidings of God’s Mercy to them and told that their sins will be forgiven once they seek repentance. These were the most solid kernel of the Believing society, who performed many death-defying acts of heroism and whose role was decisive in bolstering the preservation of the whole Faith community in those early days.
আৰবী তাফছীৰসমূহ:
وَكَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ
(55) Like so We spell out the Signs so that the path of the criminals becomes plain ˹to sight˺[1374].
[1374] The path of the Believers further draws attention to how swerved the path of the Deniers is (al-Rāzī, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn). The Believers’ whole-hearted, unconditional acceptance of the call of Truth was to be yet another Sign of the true path to take had the Deniers’ senses not been clouded: “If they ˹the Deniers˺ see the path of guidedness, they would not take it as a path...” (7: 146).
আৰবী তাফছীৰসমূহ:
قُلۡ إِنِّي نُهِيتُ أَنۡ أَعۡبُدَ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِۚ قُل لَّآ أَتَّبِعُ أَهۡوَآءَكُمۡ قَدۡ ضَلَلۡتُ إِذٗا وَمَآ أَنَا۠ مِنَ ٱلۡمُهۡتَدِينَ
(56) [1375]Say ˹Muhammad˺: “I was forbidden to worship those you invoke besides Allah”. Say: “I shall not follow your ˹vain˺ desires[1376]; ˹for then˺ I shall be misguided and not among the guided”.
[1375] The diatribe against the Deniers is renewed here with emphasis on stating a clear position which strikes a definite distance from the path of the misguided (cf. al-Rāzī, Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1376] Following vain desires is what led them to stray. (Abū Ḥayyān)
[1376] Following vain desires is what led them to stray. (Abū Ḥayyān)
আৰবী তাফছীৰসমূহ:
قُلۡ إِنِّي عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَكَذَّبۡتُم بِهِۦۚ مَا عِندِي مَا تَسۡتَعۡجِلُونَ بِهِۦٓۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِۖ يَقُصُّ ٱلۡحَقَّۖ وَهُوَ خَيۡرُ ٱلۡفَٰصِلِينَ
(57) Say: “I stand on clear evidence from my Lord, yet you deny it; I do not have what you are in a hurry for[1377]. Only Allah has a decision ˹about that˺; He declares the Truth—He is the best of adjudicators”.
[1377] That is Punishment from God (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “They also said: “O Allah, if this really is the Truth from You, then rain stones on us from the heavens, or send us some other painful Punishment” (8: 32); “They say: “Our Lord, hasten us our share of Punishment before the Day of Reckoning!” (38: 16).
আৰবী তাফছীৰসমূহ:
قُل لَّوۡ أَنَّ عِندِي مَا تَسۡتَعۡجِلُونَ بِهِۦ لَقُضِيَ ٱلۡأَمۡرُ بَيۡنِي وَبَيۡنَكُمۡۗ وَٱللَّهُ أَعۡلَمُ بِٱلظَّٰلِمِينَ
(58) Say: “If I have what you seek to hasten, the matter between me and you would have been ˹soon˺ settled—Allah knows best the wrongdoers[1378]”.
[1378] An allusion to the destruction of the ‘wrongdoers’; a throwback to Aya 47 above.
আৰবী তাফছীৰসমূহ:
۞ وَعِندَهُۥ مَفَاتِحُ ٱلۡغَيۡبِ لَا يَعۡلَمُهَآ إِلَّا هُوَۚ وَيَعۡلَمُ مَا فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۚ وَمَا تَسۡقُطُ مِن وَرَقَةٍ إِلَّا يَعۡلَمُهَا وَلَا حَبَّةٖ فِي ظُلُمَٰتِ ٱلۡأَرۡضِ وَلَا رَطۡبٖ وَلَا يَابِسٍ إِلَّا فِي كِتَٰبٖ مُّبِينٖ
(59) [1379]“He ˹Allah˺ has the keys of the Unseen[1380], only He knows them. He knows ˹all˺ what is there in the land and sea; not a leaf that falls without Him knowing about it, not a seed in the ˹deepest recess of the˺ darkness of Earth[1381], not a thing moist nor dry[1382] except ˹it˺ being in a clarifying book[1383].”
[1379] The following are indications of the absolute Omnipotence and Omniscience of the One and true Master of the universe, Whom they Deny out of sheer ignorance (Abū Ḥayyān).
[1380] Mafātiḥ al-Ghayb (lit. keys of the Unseen) is invariably interpreted by exegetes as khazā’in al-ghayb, troves of the Unseen. Although this passage provides a number of these ‘keys’ that lie beyond human perceptions, the example usually given is Aya 31: 34: “Indeed, Allah ˹alone˺ has the knowledge of the Hour. He sends down the rain, and knows what is in the wombs. No soul knows what it will earn for tomorrow, and no soul knows in what land it will die. Surely Allah is All-Knowing, All-Aware”.
[1381] The seeds buried deep in the ground. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1382] Exegetes hold different opinions regarding the meaning of this binary pair; however al-Baghawī notes that ‘moist’ and ‘dry’ could be used as metonyms for life and death, respectively.
[1383] The Preserved Tablet (al-lawḥ al-maḥfūẓ) in which everything is clearly written ever since God first created the universe. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1380] Mafātiḥ al-Ghayb (lit. keys of the Unseen) is invariably interpreted by exegetes as khazā’in al-ghayb, troves of the Unseen. Although this passage provides a number of these ‘keys’ that lie beyond human perceptions, the example usually given is Aya 31: 34: “Indeed, Allah ˹alone˺ has the knowledge of the Hour. He sends down the rain, and knows what is in the wombs. No soul knows what it will earn for tomorrow, and no soul knows in what land it will die. Surely Allah is All-Knowing, All-Aware”.
[1381] The seeds buried deep in the ground. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1382] Exegetes hold different opinions regarding the meaning of this binary pair; however al-Baghawī notes that ‘moist’ and ‘dry’ could be used as metonyms for life and death, respectively.
[1383] The Preserved Tablet (al-lawḥ al-maḥfūẓ) in which everything is clearly written ever since God first created the universe. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
আৰবী তাফছীৰসমূহ:
আল-কোৰআনুল কাৰীমৰ অৰ্থানুবাদ - ইংৰাজী অনুবাদ- ড. অলীদ ব্লেহেশ্ব ওমৰী- কাম চলি আছে - অনুবাদসমূহৰ সূচীপত্ৰ
ড. অলীদ বালীহাশ্ব আল-ওমাৰী অনুবাদ কৰিছে।