કુરઆન મજીદના શબ્દોનું ભાષાંતર - અંગ્રેજી ભાષામાં અનુવાદ - ડૉ. વલીદ બ્લૈહિશ અલ્ ઉમરી - કાર્ય પ્રગતિમાં છે. * - ભાષાંતરોની અનુક્રમણિકા
ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ طُوبَىٰ لَهُمۡ وَحُسۡنُ مَـَٔابٖ
(29) Those who have Believed and did good deeds, the Comely[2922] is for them and the best of returns.
[2922] Ṭūbā (translated here as ‘the Comely’) derives from ṭayyib which is the opposite of khabīth, i.e., foul, evil, bad, wicked (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). It has both general and specific senses. In the general sense, ṭūbā means a good and comely life or goodness and what the heart desires. In the specific sense, it denotes a specific tree in Paradise called Ṭūbā (cf. Muslim: 2828) and/or all that is good and comely in Paradise (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
અરબી તફસીરો:
كَذَٰلِكَ أَرۡسَلۡنَٰكَ فِيٓ أُمَّةٖ قَدۡ خَلَتۡ مِن قَبۡلِهَآ أُمَمٞ لِّتَتۡلُوَاْ عَلَيۡهِمُ ٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ وَهُمۡ يَكۡفُرُونَ بِٱلرَّحۡمَٰنِۚ قُلۡ هُوَ رَبِّي لَآ إِلَٰهَ إِلَّا هُوَ عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ مَتَابِ
(30) [2923]Thus We sent you ˹Muhammad˺ in a nation before whom many nations have come to pass, so that you may recite to them what We revealed to you[2924] but they Deny the Most Gracious[2925]. [2926]Say: “He is my Lord, there is no god but Him; in Him I put my trust and to Him repentant return!”
[2923] The Message was not totally unheard of, given the many nations that had similar Messages before the Makkans, about whom they were very much aware, so they needed not to find it a cause for wonder and demand their Messenger (ﷺ) produce so-called miracles in testimony to its Truth. In fact, they only needed to heed the fate of those who came before them (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr): “Just like the ones before them: “They were mightier in strength than you are and greater in wealth and children. They enjoyed their ˹worldly˺ portion and you enjoyed your portion as much as the ones before you enjoyed their portion, and you indulged as much as they indulged; these their deeds were nullified in this worldly life and in the Hereafter—these are ˹the real˺ losers. *Had not the news of those who came before them reached them: the people of Nūḥ, ˹the tribes of˺ ʿĀd and Thamūd, the people of Ibrāhīm, the companions of Midian and the overturned; their Messengers came to them with clear evidences! Allah would not have wronged them but they were bent on wronging themselves” (9: 69-70).
[2924] The Qur’an, being the greatest of miracles, which they very well realized, could not have been made up by the Messenger (ﷺ), but instead could only have been a revelation from God Almighty so that they may be guided. The Messenger (ﷺ) was a deliverer of the Message and was not meant to respond to their demands for miracles so they may Believe (cf. al-Ṭabarī, al-Qurṭubī, Ibn ʿĀshūr).
This is further explained in the next passage where the very weighty nature of the Qur’an, and the nature of the derisive response with which it has been received come into focus.
[2925] This is the reality of their entrenched stance no matter what: “When it is said to them: “Prostrate yourselves to the Most Gracious”, they would say: “What is ‘the Most Gracious’!”” (25: 60).
The choice of the Divine Name al-Raḥmān (the Most Gracious/Merciful) is meant to further underline the sheerness of their straying; because the Most Gracious/Merciful is the One Who has ever been so magnanimous to them and especially sent to them His most merciful Messenger (ﷺ) (cf. 21: 107) with the Qur’an as a mercy, which they shun and rebuff (cf. al-Rāzī, Ibn ʿĀshūr).
[2926] In the face of unyielding Denial, the Messenger (ﷺ) is to declare his stance in a very clear manner (cf. Ibn Kathīr, al-Biqāʿī, Naẓm al-Durar, al-Saʿdī), which is: God is the One Who is well-deserving of my reliance on Him; the One you Deny, I hereby declare that I Believe in Him and approve of His Godship and Lordship, He is the Lord Who created me and made me thrive by His Grace, I shall not Deny Him as you did. There is none worthy of worship except Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). It is also a stand affirming declaration.
[2924] The Qur’an, being the greatest of miracles, which they very well realized, could not have been made up by the Messenger (ﷺ), but instead could only have been a revelation from God Almighty so that they may be guided. The Messenger (ﷺ) was a deliverer of the Message and was not meant to respond to their demands for miracles so they may Believe (cf. al-Ṭabarī, al-Qurṭubī, Ibn ʿĀshūr).
This is further explained in the next passage where the very weighty nature of the Qur’an, and the nature of the derisive response with which it has been received come into focus.
[2925] This is the reality of their entrenched stance no matter what: “When it is said to them: “Prostrate yourselves to the Most Gracious”, they would say: “What is ‘the Most Gracious’!”” (25: 60).
The choice of the Divine Name al-Raḥmān (the Most Gracious/Merciful) is meant to further underline the sheerness of their straying; because the Most Gracious/Merciful is the One Who has ever been so magnanimous to them and especially sent to them His most merciful Messenger (ﷺ) (cf. 21: 107) with the Qur’an as a mercy, which they shun and rebuff (cf. al-Rāzī, Ibn ʿĀshūr).
[2926] In the face of unyielding Denial, the Messenger (ﷺ) is to declare his stance in a very clear manner (cf. Ibn Kathīr, al-Biqāʿī, Naẓm al-Durar, al-Saʿdī), which is: God is the One Who is well-deserving of my reliance on Him; the One you Deny, I hereby declare that I Believe in Him and approve of His Godship and Lordship, He is the Lord Who created me and made me thrive by His Grace, I shall not Deny Him as you did. There is none worthy of worship except Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). It is also a stand affirming declaration.
અરબી તફસીરો:
وَلَوۡ أَنَّ قُرۡءَانٗا سُيِّرَتۡ بِهِ ٱلۡجِبَالُ أَوۡ قُطِّعَتۡ بِهِ ٱلۡأَرۡضُ أَوۡ كُلِّمَ بِهِ ٱلۡمَوۡتَىٰۗ بَل لِّلَّهِ ٱلۡأَمۡرُ جَمِيعًاۗ أَفَلَمۡ يَاْيۡـَٔسِ ٱلَّذِينَ ءَامَنُوٓاْ أَن لَّوۡ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعٗاۗ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُواْ تُصِيبُهُم بِمَا صَنَعُواْ قَارِعَةٌ أَوۡ تَحُلُّ قَرِيبٗا مِّن دَارِهِمۡ حَتَّىٰ يَأۡتِيَ وَعۡدُ ٱللَّهِۚ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ
(31) [2927]Had there ˹ever˺ been a Recitation ˹Qur’ān˺[2928] with which mountains are removed[2929] or the ground rent asunder or the dead talked to ˹it would have surely been this Qur’an!˺; nay, but all affairs pertain to Allah[2930]. [2931]Did not the Believers give up hope ˹yet˺ that had Allah wished, He would have guided all people! [2932]For what they made, the Deniers would all the time be hit with a clamorous clout[2933], or would it strike nearby their home[2934], until Allah’s appointment[2935] comes—verily Allah does not break His appointment.
[2927] This is how significant the Qur’an (recitation) of which they are heedless is. No other miracle can match it, or even come close to it! (cf. Abū Ḥayyān)
[2928] That is, amongst all of the Divine Books that were ever sent down that was more than a mere source of guidance and through which tangible miracles could have been realized, it would truly have been this Qur’an (recitation). How then could they, when there has never been a Divine Book like it, ask for other Signs! (cf. al-Ṭabarī, al-Zamakhsharī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2929] “If We had sent this Quran down to a mountain, you would have seen it humbled and split apart in its awe of Allah!” (59: 21).
[2930] No miracle can be realized without God Almighty willing it so (cf. Ibn Kathīr, al-Saʿdī): “Had We sent down the angels ˹successively˺ to them, made the dead talk to them and congregated everything right before them, they would not have Believed unless that Allah wills it so; but indeed most of them are ignorant” (6: 111).
[2931] This shows the agony the Believers, and the Noble Messenger (ﷺ) at their head, felt that their people would not see Truth for what it is and subscribe to it.
[2932] This is to draw attention and open eyes that the hardships and disasters they are constantly inflicted with, are from God Almighty to forewarn them against their intransigence and seeking to hasten Divine Punishment (cf. Ibn ʿĀshūr).
[2933] Qāriʿah, calamitous clout or sudden disaster, derives from the root q-r-ʿ which denotes hitting something with something (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān); as knocking on the door (qarʿ al-bāb) produces a sudden disturbing sound, qarʿ (hitting, knocking) is used figuratively to denote suddenness and surprise (cf. Ibn ʿĀshūr). It is also called so because it ‘knocks down’ people (cf. al-Qurṭubī, Ibn Fāris, Maqāyīs al-Lughah).
This tacitly brings to mind the hard side of the cloud (thunder claps which are loud, sudden and mighty, as opposed to the good side, i.e. rain) that thunder (after which this sura is titled) heralds.
[2934] That such a sudden, mighty disaster hitting close by is reason enough for people to feel startled that they had such a narrow escape and should take heed (cf. al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr).
[2935] Their lives would thus be restless all the time for their Denying until the coming of God’s appointed time for what they are being promised and forewarned against. This could be: their demise or the coming of the Hour upon which they will taste severe Punishment (cf. al-Zamakhsharī, Abū Ḥayyān, al-Shawkānī); the fall of Makkah into the hands of the Believers (cf. al-Ṭabarī, al-Qurṭubī, al-Qāsimī); or their defeat and herding into Hellfire (cf. Ibn ʿĀshūr): “Say to the Deniers: “You shall be overpowered and herded to Hellfire—indeed it is the worst of beds”” (3: 12).
[2928] That is, amongst all of the Divine Books that were ever sent down that was more than a mere source of guidance and through which tangible miracles could have been realized, it would truly have been this Qur’an (recitation). How then could they, when there has never been a Divine Book like it, ask for other Signs! (cf. al-Ṭabarī, al-Zamakhsharī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2929] “If We had sent this Quran down to a mountain, you would have seen it humbled and split apart in its awe of Allah!” (59: 21).
[2930] No miracle can be realized without God Almighty willing it so (cf. Ibn Kathīr, al-Saʿdī): “Had We sent down the angels ˹successively˺ to them, made the dead talk to them and congregated everything right before them, they would not have Believed unless that Allah wills it so; but indeed most of them are ignorant” (6: 111).
[2931] This shows the agony the Believers, and the Noble Messenger (ﷺ) at their head, felt that their people would not see Truth for what it is and subscribe to it.
[2932] This is to draw attention and open eyes that the hardships and disasters they are constantly inflicted with, are from God Almighty to forewarn them against their intransigence and seeking to hasten Divine Punishment (cf. Ibn ʿĀshūr).
[2933] Qāriʿah, calamitous clout or sudden disaster, derives from the root q-r-ʿ which denotes hitting something with something (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān); as knocking on the door (qarʿ al-bāb) produces a sudden disturbing sound, qarʿ (hitting, knocking) is used figuratively to denote suddenness and surprise (cf. Ibn ʿĀshūr). It is also called so because it ‘knocks down’ people (cf. al-Qurṭubī, Ibn Fāris, Maqāyīs al-Lughah).
This tacitly brings to mind the hard side of the cloud (thunder claps which are loud, sudden and mighty, as opposed to the good side, i.e. rain) that thunder (after which this sura is titled) heralds.
[2934] That such a sudden, mighty disaster hitting close by is reason enough for people to feel startled that they had such a narrow escape and should take heed (cf. al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr).
[2935] Their lives would thus be restless all the time for their Denying until the coming of God’s appointed time for what they are being promised and forewarned against. This could be: their demise or the coming of the Hour upon which they will taste severe Punishment (cf. al-Zamakhsharī, Abū Ḥayyān, al-Shawkānī); the fall of Makkah into the hands of the Believers (cf. al-Ṭabarī, al-Qurṭubī, al-Qāsimī); or their defeat and herding into Hellfire (cf. Ibn ʿĀshūr): “Say to the Deniers: “You shall be overpowered and herded to Hellfire—indeed it is the worst of beds”” (3: 12).
અરબી તફસીરો:
وَلَقَدِ ٱسۡتُهۡزِئَ بِرُسُلٖ مِّن قَبۡلِكَ فَأَمۡلَيۡتُ لِلَّذِينَ كَفَرُواْ ثُمَّ أَخَذۡتُهُمۡۖ فَكَيۡفَ كَانَ عِقَابِ
(32) [2936]Indeed, Messengers before you ˹Muhammad˺ were ridiculed, and I allowed the Deniers time then I took them[2937]; how was then My Punishment![2938]
[2936] This is a comforting note to the Messenger (ﷺ) in the face of his detractors’ onslaught (cf. al-Rāzī).
[2937] Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said: “Indeed Allah allows the wrongful time, but when He seizes them, He will not let them off”. Then he (ﷺ) recited: “Such is the seizing of your Lord when He seizes the towns while they are doing wrong. Surely His seizing is painful, severe!” (11: 102). (al-Bukhārī: 4686, Muslim: 2583)
[2938] “Have they not walked the land and beheld how those who came before them met their end? They were stronger than them and had more impressions on the land, yet Allah destroyed them for their sins; they had no shield against Allah. *That because their Messengers ˹repeatedly˺ came to them with clear evidences and still they Denied. Allah destroyed them—He is truly Powerful, severe in Punishment” (40: 21-22).
[2937] Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said: “Indeed Allah allows the wrongful time, but when He seizes them, He will not let them off”. Then he (ﷺ) recited: “Such is the seizing of your Lord when He seizes the towns while they are doing wrong. Surely His seizing is painful, severe!” (11: 102). (al-Bukhārī: 4686, Muslim: 2583)
[2938] “Have they not walked the land and beheld how those who came before them met their end? They were stronger than them and had more impressions on the land, yet Allah destroyed them for their sins; they had no shield against Allah. *That because their Messengers ˹repeatedly˺ came to them with clear evidences and still they Denied. Allah destroyed them—He is truly Powerful, severe in Punishment” (40: 21-22).
અરબી તફસીરો:
أَفَمَنۡ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفۡسِۭ بِمَا كَسَبَتۡۗ وَجَعَلُواْ لِلَّهِ شُرَكَآءَ قُلۡ سَمُّوهُمۡۚ أَمۡ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعۡلَمُ فِي ٱلۡأَرۡضِ أَم بِظَٰهِرٖ مِّنَ ٱلۡقَوۡلِۗ بَلۡ زُيِّنَ لِلَّذِينَ كَفَرُواْ مَكۡرُهُمۡ وَصُدُّواْ عَنِ ٱلسَّبِيلِۗ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٖ
(33) [2939]Is He Who is Overseeing every soul for what it earned[2940] ˹be like who is not!˺; yet they set up Associates with Allah! Say ˹Muhammad˺: “Give them ˹attributive˺ names![2941] Or are you ˹Deniers˺ informing Him of that about which He does not Know in the land?[2942] Or ˹are you claiming this˺ out of apparent discourse?[2943]” Nay, but the stratagems of those who Denied were prettified for them so they were turned away from the Path; whoever Allah sends astray, there is no guide for him!
[2939] This carries on debunking the Deniers’ tenuous narrative (cf. al-Rāzī).
[2940] God Almighty (سبحانه وتعالى) Oversees all the affairs of His servants; He Knows the sustenance and the deeds they earn, and will reward or hold them accountable for them good and bad (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2941] Here the Deniers are put in a tight spot. They are demanded to give identity revealing attributive names to the idols they worshipped and claimed were Associates with ‘Allah’. In other words, they are to give them labels which betray their intrinsic qualities, like the Most Beautiful Names of God Almighty: the Creator, the Sustainer, the Life Giving, Life Taker, the All-Hearing, All-Seeing, the Self-Sustaining, etc. Knowing that their so-called ‘gods’ are no more than lifeless inanimate objects, which possess no such qualities, or any qualities besides what their superstitions make them believe, they would not rise to this most straightforward and outwardly simple challenge. Had they had sound reason, they would have realized how much in the wrong they were (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). This is how humans set up their own ‘gods’; they worship their own illusions (cf. Ibn al-Qayyim, Badā’iʿ al-Fawā’id. 1: 19): “They are none but mere names you have named, you and your fathers for whom Allah has sent down no authority; they follow naught but conjecture and that which their souls desire, though guidance has surely come to them from their Lord” (53: 23).
[2942] That is, that God Almighty, the All-Knowing, has Associates about whom He has no knowledge! (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2943] Úāhirun min al-qawl (apparent discourse) is speech which has no substance but is rather based on conjecture and falsification (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 15: 195, al-Saʿdī). This was exactly the reality of their claims.
[2940] God Almighty (سبحانه وتعالى) Oversees all the affairs of His servants; He Knows the sustenance and the deeds they earn, and will reward or hold them accountable for them good and bad (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2941] Here the Deniers are put in a tight spot. They are demanded to give identity revealing attributive names to the idols they worshipped and claimed were Associates with ‘Allah’. In other words, they are to give them labels which betray their intrinsic qualities, like the Most Beautiful Names of God Almighty: the Creator, the Sustainer, the Life Giving, Life Taker, the All-Hearing, All-Seeing, the Self-Sustaining, etc. Knowing that their so-called ‘gods’ are no more than lifeless inanimate objects, which possess no such qualities, or any qualities besides what their superstitions make them believe, they would not rise to this most straightforward and outwardly simple challenge. Had they had sound reason, they would have realized how much in the wrong they were (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). This is how humans set up their own ‘gods’; they worship their own illusions (cf. Ibn al-Qayyim, Badā’iʿ al-Fawā’id. 1: 19): “They are none but mere names you have named, you and your fathers for whom Allah has sent down no authority; they follow naught but conjecture and that which their souls desire, though guidance has surely come to them from their Lord” (53: 23).
[2942] That is, that God Almighty, the All-Knowing, has Associates about whom He has no knowledge! (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2943] Úāhirun min al-qawl (apparent discourse) is speech which has no substance but is rather based on conjecture and falsification (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 15: 195, al-Saʿdī). This was exactly the reality of their claims.
અરબી તફસીરો:
કુરઆન મજીદના શબ્દોનું ભાષાંતર - અંગ્રેજી ભાષામાં અનુવાદ - ડૉ. વલીદ બ્લૈહિશ અલ્ ઉમરી - કાર્ય પ્રગતિમાં છે. - ભાષાંતરોની અનુક્રમણિકા
તેનું અનુવાદ ડૉ. વલીદ બ્લૈહિશ અલ્ ઉમરી દ્વારા કરવામાં આવ્યું.