وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٞ لِّنَفۡسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدٗا
(35) He entered his garden[3832] – being unjust to himself[3833] – and said: “I believe not that this[3834] shall ever decay!”
[3832] That is, accompanying his fellow to brag all the more about his fortunate lot in life and hence the following conversation ensued (cf. al-Shawkānī, Ibn ʿĀshūr).
[3833] By Denying, waxing arrogance, haughtiness and disbelieving in resurrection and the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr). Arrogance blinds the eye from seeing the Truth for what it is and, thus, is equal to self-injustice.
[3834] Most exegetes see that he could have been alluding here to his garden (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī) out of great pride, but others observe that he could have been referring to the world and life itself and, thus, straight away denying the Hereafter (cf. al-Wāḥidī, al-Qurṭubī, Ibn Juzayy).
[3833] By Denying, waxing arrogance, haughtiness and disbelieving in resurrection and the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr). Arrogance blinds the eye from seeing the Truth for what it is and, thus, is equal to self-injustice.
[3834] Most exegetes see that he could have been alluding here to his garden (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī) out of great pride, but others observe that he could have been referring to the world and life itself and, thus, straight away denying the Hereafter (cf. al-Wāḥidī, al-Qurṭubī, Ibn Juzayy).
アラビア語 クルアーン注釈:
وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةٗ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيۡرٗا مِّنۡهَا مُنقَلَبٗا
(36) “And I think not that the Hour is ever coming. Shall I ever ˹perchance˺ be returned to my Lord, mine shall be a better rebound!”[3835]
[3835] Although not believing in the Hereafter altogether, in his mind he thought should there be a tiny possibility of it happening, based on his wrongful calculation of believing that he was only honoured in this life because God loved him, he projected his arrogance onto it. Hence he fell into the fallacy that could he ever be returned to Him, he should only expect greater honouring (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Although acknowledging this reading, al-Saʿdī holds it that he only said so deridingly, which all the more highlights the extent of his rebelliousness.
Although acknowledging this reading, al-Saʿdī holds it that he only said so deridingly, which all the more highlights the extent of his rebelliousness.
アラビア語 クルアーン注釈:
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرۡتَ بِٱلَّذِي خَلَقَكَ مِن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ سَوَّىٰكَ رَجُلٗا
(37) His fellow said while arguing with him: “Did you Deny your Lord Who created you from dust, then from a drop, them perfectly formed you into a man!”[3836]
[3836] This is a detailed reply entailing the phases of creation: the father of humanity, Adam, was created from lowly dust (cf. 32: 7), and then his offspring spurted out from a mere sperm drop, ‘despised water’ (cf. 32: 8), and only for them to be formed into fully-fledged human beings with unlimited resources and capabilities.
Such a magnificent creation is evidence enough that the One Who created him in the first place is able over the recreation that he denies (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr), and that his creation is not all in vain: “Did you think then We had created you in vain, and that you would not be brought back to Us!” (23: 115)
al-Rāzī indicates that the allusion to him being formed into ‘a man’ points out that his creation was not in vain and that he, as all humans are, was created for the sole purpose of worshipping God Almighty, and thus they are endowed with the ability to carry out this duty. For this great endowment, they need to thank Him not deny Him so insolently.
Such a magnificent creation is evidence enough that the One Who created him in the first place is able over the recreation that he denies (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr), and that his creation is not all in vain: “Did you think then We had created you in vain, and that you would not be brought back to Us!” (23: 115)
al-Rāzī indicates that the allusion to him being formed into ‘a man’ points out that his creation was not in vain and that he, as all humans are, was created for the sole purpose of worshipping God Almighty, and thus they are endowed with the ability to carry out this duty. For this great endowment, they need to thank Him not deny Him so insolently.
アラビア語 クルアーン注釈:
لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّي وَلَآ أُشۡرِكُ بِرَبِّيٓ أَحَدٗا
[3837] None is worthy of worship except God, the Beneficent Nurturer (rabb) of creation (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
アラビア語 クルアーン注釈:
وَلَوۡلَآ إِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِۚ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالٗا وَوَلَدٗا
(39) “˹Why˺ Wouldn’t you, when you enter your garden, say: “˹This is˺ What Allah willed[3838]. There is no power except through Allah!”[3839] Or did you see me below you in wealth and children?”[3840]
[3838] That is, the creation of this garden is by the Will of God, the Benefactor to whom all will be grateful (cf. Ibn ʿĀshūr).
[3839] That is, the power which I have over the creation, maintenance and nurturing of the gardens comes only from God Almighty (cf. al-Baghawī, al-Qurṭubī, al-Bayḍāwī).
Be it a mere utterance, this statement is of great significance because it is an outward manifestation that translates the Faith of the heart. Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Messenger of God (ﷺ) said: “O ʿAbdullāh Ibn Qays! Shall I not teach you a word which is one of the treasures of Paradise? ˹It is˺ There is no ability or power except through Allah (lā ḥawla wa lā quwwata illā bi Allāh)!” (al-Bukhārī: 6610; Muslim: 2704).
[3840] Although his fellow Denier treated him with great contempt, seeing him less well-to-do and having fewer children, this greatly pious fellow did not take it personally and only answered his first slight at the beginning of their interaction (cf. Aya 34 above) last and dealt with the most serious issue of Denial first (cf. al-Shawkānī).
[3839] That is, the power which I have over the creation, maintenance and nurturing of the gardens comes only from God Almighty (cf. al-Baghawī, al-Qurṭubī, al-Bayḍāwī).
Be it a mere utterance, this statement is of great significance because it is an outward manifestation that translates the Faith of the heart. Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Messenger of God (ﷺ) said: “O ʿAbdullāh Ibn Qays! Shall I not teach you a word which is one of the treasures of Paradise? ˹It is˺ There is no ability or power except through Allah (lā ḥawla wa lā quwwata illā bi Allāh)!” (al-Bukhārī: 6610; Muslim: 2704).
[3840] Although his fellow Denier treated him with great contempt, seeing him less well-to-do and having fewer children, this greatly pious fellow did not take it personally and only answered his first slight at the beginning of their interaction (cf. Aya 34 above) last and dealt with the most serious issue of Denial first (cf. al-Shawkānī).
アラビア語 クルアーン注釈:
فَعَسَىٰ رَبِّيٓ أَن يُؤۡتِيَنِ خَيۡرٗا مِّن جَنَّتِكَ وَيُرۡسِلَ عَلَيۡهَا حُسۡبَانٗا مِّنَ ٱلسَّمَآءِ فَتُصۡبِحَ صَعِيدٗا زَلَقًا
(40) [3841]“May my Lord well give me what is better than your garden and send on it arrows[3842] from the sky and it becomes a slippery[3843] wasteland!”
[3841] Here, feeling the pinch of such a demeaning insult, he prayed in high hopes that God Almighty would reverse their lots so that both the reasons for insult and arrogance would be removed (cf. al-Saʿdī, Ibn ʿUthaymīn, Sūrat al-Kahf).
[3842] Ḥusbān (translated here as arrows) in this meaning occurs only here in the Qur’an. As such it means projectiles being sent on the garden, be they stones or fire or any form of punishment. It also means short arrows (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). The nature of these ‘arrows’ was not specified, whether delivered as heavy rain, a thunderbolt, locusts, hail or fire (cf. al-Rasʿanī).
It is noteworthy to consider the other meaning of the word ḥusbān which occurs twice in the Qur’an: 6: 96 and 55: 5; meaning in precise calculation. This other meaning could also be applied to this occurrence (cf. Ibn ʿĀshūr). This whereby he precisely calculated affliction, specifically sent on this Denier’s garden showed him that the punishment was not of a general nature but precisely calculated for him out of all those around him to let him know for certain that it occurred because of his Denial (cf. al-Shaʿrāwī).
[3843] He prayed that his adversary would find no use for this garden, after it had been so destroyed, even for taking a stroll through (cf. al-Shaʿrāwī).
[3842] Ḥusbān (translated here as arrows) in this meaning occurs only here in the Qur’an. As such it means projectiles being sent on the garden, be they stones or fire or any form of punishment. It also means short arrows (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). The nature of these ‘arrows’ was not specified, whether delivered as heavy rain, a thunderbolt, locusts, hail or fire (cf. al-Rasʿanī).
It is noteworthy to consider the other meaning of the word ḥusbān which occurs twice in the Qur’an: 6: 96 and 55: 5; meaning in precise calculation. This other meaning could also be applied to this occurrence (cf. Ibn ʿĀshūr). This whereby he precisely calculated affliction, specifically sent on this Denier’s garden showed him that the punishment was not of a general nature but precisely calculated for him out of all those around him to let him know for certain that it occurred because of his Denial (cf. al-Shaʿrāwī).
[3843] He prayed that his adversary would find no use for this garden, after it had been so destroyed, even for taking a stroll through (cf. al-Shaʿrāwī).
アラビア語 クルアーン注釈:
أَوۡ يُصۡبِحَ مَآؤُهَا غَوۡرٗا فَلَن تَسۡتَطِيعَ لَهُۥ طَلَبٗا
[3844] Water is life and without it the garden would go to rack and ruin all the same.
アラビア語 クルアーン注釈:
وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيۡتَنِي لَمۡ أُشۡرِكۡ بِرَبِّيٓ أَحَدٗا
(42) [3845]His fruits were surrounded from all sides[3846] and he got to turning his palms ˹upwards and downwards in despair˺[3847] over what he spent in it (the garden) as it went to rack and ruin, saying: “O, how I wish I had not Associated any with my Lord!”[3848]
[3845] The hopes and prayers of the Believer came to be fulfilled and those of the Denier were only denied (cf. al-Biqāʿī, Naẓm al-Durar).
[3846] Ruination encompassed all his vegetation (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
He was punished like so not merely because of his Denial. God Almighty could make Deniers enjoy life and bask in all its glory as long as they exist on Earth, but this one transgressed and used his wealth and money as cause for despising this poor Believer. Since he bragged about these blessings of his and used them to reject the Promise of God, of resurrection and the Hereafter, he deserved the punishment of being deprived of these very blessings. This example poses a very important moral lesson to the Makkan Associators who took their blessings as a means for disdaining from listening to the Call of Faith because such a situation would make them mix with those whom they considered inferior and hence they only asked the Noble Messenger (ﷺ) to expel them (cf. Ibn ʿĀshūr).
[3847] This gesture points out the gripping desperation that he felt (cf. Ibn ʿĀshūr). He can be visualized hitting one of his palms with the other while turning them over (cf. al-Wāḥidī, Ibn al-Jawzī, al-Qurṭubī, al-Shawkānī); or that he was turning them both upside down simultaneously (cf. al-Ṭabarī, al-Zamakhsharī, al-Bayḍāwī, Abū al-Suʿūd).
[3848] Now that he has lost it all, he wishes that he had heeded the admonition of his fellow. By virtue of this he could have returned to his senses and repented from his grievous sins (cf. al-Zamakhsharī, al-Saʿdī).
[3846] Ruination encompassed all his vegetation (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
He was punished like so not merely because of his Denial. God Almighty could make Deniers enjoy life and bask in all its glory as long as they exist on Earth, but this one transgressed and used his wealth and money as cause for despising this poor Believer. Since he bragged about these blessings of his and used them to reject the Promise of God, of resurrection and the Hereafter, he deserved the punishment of being deprived of these very blessings. This example poses a very important moral lesson to the Makkan Associators who took their blessings as a means for disdaining from listening to the Call of Faith because such a situation would make them mix with those whom they considered inferior and hence they only asked the Noble Messenger (ﷺ) to expel them (cf. Ibn ʿĀshūr).
[3847] This gesture points out the gripping desperation that he felt (cf. Ibn ʿĀshūr). He can be visualized hitting one of his palms with the other while turning them over (cf. al-Wāḥidī, Ibn al-Jawzī, al-Qurṭubī, al-Shawkānī); or that he was turning them both upside down simultaneously (cf. al-Ṭabarī, al-Zamakhsharī, al-Bayḍāwī, Abū al-Suʿūd).
[3848] Now that he has lost it all, he wishes that he had heeded the admonition of his fellow. By virtue of this he could have returned to his senses and repented from his grievous sins (cf. al-Zamakhsharī, al-Saʿdī).
アラビア語 クルアーン注釈:
وَلَمۡ تَكُن لَّهُۥ فِئَةٞ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا
[3849] A stark reminder of his vainglorious bragging to his fellow with his money and summoning! (Abū Ḥayyān, al-Saʿdī).
アラビア語 クルアーン注釈:
هُنَالِكَ ٱلۡوَلَٰيَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَيۡرٞ ثَوَابٗا وَخَيۡرٌ عُقۡبٗا
(44) There and then, the ˹true˺ helping out is Allah’s ˹Alone˺[3850], the True; His is a better prize and His is a better outcome![3851]
[3850] “We did not do them injustice, but they did themselves injustice. Their gods, whom they prayed to besides Allah, availed them nothing when your Lord’s Command came; indeed they increased them nothing but carnage!” (11: 101)
[3851] God Almighty is the best reward Giver to those who obey Him. The outcome of obeying Him is better than that of anyone else’s (cf. al-Ṭabarī, al-Qurṭubī, al-Baghawī).
[3851] God Almighty is the best reward Giver to those who obey Him. The outcome of obeying Him is better than that of anyone else’s (cf. al-Ṭabarī, al-Qurṭubī, al-Baghawī).
アラビア語 クルアーン注釈:
وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمٗا تَذۡرُوهُ ٱلرِّيَٰحُۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقۡتَدِرًا
(45) [3852]Set ˹Muhammad˺ for them[3853] the example of the worldly life as water[3854] which We send down from the sky, the plants of the land fuse with it, and soon it becomes brittle, ˹readily˺ scattered by the winds; Allah is ever Most-Able over everything.
[3852] This is the moral of the story of the two fellows. The thing that stood most between them and looking at the evidences of the Truth was their overindulgence in this ephemeral life with all its joys and their fallacy about the everlasting nature of the world coupled with the rejection of the Hereafter they espoused (cf. 45: 24). Hence God Almighty asked his Messenger (ﷺ) to give them this very potent example of the nature of life and worldly existence (cf. Ibn ʿĀshūr).
[3853] These could be the haughty Deniers who asked the Noble Messenger (ﷺ) to expel the poor Believers from his company (cf. al-Ṭabarī, al-Qurṭubī) or all people (cf. Ibn Kathīr, al-Saʿdī).
[3854] This imagery beautifully captures the brevity and the transient nature of life. No sooner than rain hits the ground, it produces the plants which are a feast to the eye and mouth, they then turn into brittle debris readily blown away by the wind as if they never existed: “Indeed the example of the worldly life is nothing more than water that We send down from the sky; soon it gets mixed in the plants of the ground, the kind that people and animals consume, until when the land assumes its ornament and beautifies itself and its owners become sure that they are able over it, ˹there˺ comes upon it Our Command at night or in the morning and We make it mowed as if it did not thrive ˹only˺ yesterday—thus We detail the Signs for people who ponder!” (10: 24)
Life is like water: water hardly settles down and never remains static in one state, and nor does life. Water does not last forever and nor does life. No one enters into water without getting wet and everyone gets wet in life through its trials and temptations. If proportionate, water can be of great use but a deluge of it can be mightily destructive. In the same way, what is proportionate in life is useful, but overindulgence is harmful (cf. al-Qurṭubī).
[3853] These could be the haughty Deniers who asked the Noble Messenger (ﷺ) to expel the poor Believers from his company (cf. al-Ṭabarī, al-Qurṭubī) or all people (cf. Ibn Kathīr, al-Saʿdī).
[3854] This imagery beautifully captures the brevity and the transient nature of life. No sooner than rain hits the ground, it produces the plants which are a feast to the eye and mouth, they then turn into brittle debris readily blown away by the wind as if they never existed: “Indeed the example of the worldly life is nothing more than water that We send down from the sky; soon it gets mixed in the plants of the ground, the kind that people and animals consume, until when the land assumes its ornament and beautifies itself and its owners become sure that they are able over it, ˹there˺ comes upon it Our Command at night or in the morning and We make it mowed as if it did not thrive ˹only˺ yesterday—thus We detail the Signs for people who ponder!” (10: 24)
Life is like water: water hardly settles down and never remains static in one state, and nor does life. Water does not last forever and nor does life. No one enters into water without getting wet and everyone gets wet in life through its trials and temptations. If proportionate, water can be of great use but a deluge of it can be mightily destructive. In the same way, what is proportionate in life is useful, but overindulgence is harmful (cf. al-Qurṭubī).
アラビア語 クルアーン注釈:
クルアーンの対訳 - 英語対訳 - Dr. Waleed Bleyhesh Omary - 作業中 - 対訳の目次
Dr. Waleed Bleyhesh Omaryによる訳。