أَفَرَءَيۡتَ ٱلَّذِي كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالٗا وَوَلَدًا
(77) [138]Did you see [O Muhammad] the one who Denied Our Signs and [yet] said: “I shall be given wealth and children [in the Hereafter]!”[139]
[138] Here is a continuation of the refutation of the Denier’s earlier blasphemous statements such as: “And the [Denying] human says: “When I have died, shall I truly be brought forth alive!”” (Aya 66 above), along with the objections and implications associated with it. The connection lies in the fact that the speaker of this statement was immersed in delusion, akin to the delusion of his companions—a delusion rooted in denying the reality of resurrection (Ibn ‘Āshūr).
This passage not only dismantles the baseless arrogance of the Deniers but also highlights key themes such as Divine justice, the false security of materialism, and the ultimate accountability in the Hereafter. The use of logical reasoning, particularly the sabr wa al-taqsīm (probing and division) technique, showcases the Qur’an’s comprehensive approach in addressing falsehoods and reinforcing the truth.
[139] Khabbāb ibn al-Aratt (رضي الله عنه) narrated: “I went to al-‘Āṣ ibn Wā’il al-Sahmī to demand repayment of a debt he owed me. He said, ‘I will not pay you until you disbelieve in Muhammad.’ I replied, ‘No, not until you die and are resurrected.’ He said, ‘Will I die and then be resurrected?’ I said, ‘Yes.’ He responded, ‘If I am resurrected, I will surely have wealth and children there, and I will pay you back!’ Then this aya was revealed” (al-Bukhārī: 4732; Muslim: 2795). Interestingly, he makes this claim despite the fact that among the very Signs he denies are those that affirm the reality of resurrection after death (cf. al-Ṭabarī, al-Shawkānī, al-Sa‘dī).
This passage not only dismantles the baseless arrogance of the Deniers but also highlights key themes such as Divine justice, the false security of materialism, and the ultimate accountability in the Hereafter. The use of logical reasoning, particularly the sabr wa al-taqsīm (probing and division) technique, showcases the Qur’an’s comprehensive approach in addressing falsehoods and reinforcing the truth.
[139] Khabbāb ibn al-Aratt (رضي الله عنه) narrated: “I went to al-‘Āṣ ibn Wā’il al-Sahmī to demand repayment of a debt he owed me. He said, ‘I will not pay you until you disbelieve in Muhammad.’ I replied, ‘No, not until you die and are resurrected.’ He said, ‘Will I die and then be resurrected?’ I said, ‘Yes.’ He responded, ‘If I am resurrected, I will surely have wealth and children there, and I will pay you back!’ Then this aya was revealed” (al-Bukhārī: 4732; Muslim: 2795). Interestingly, he makes this claim despite the fact that among the very Signs he denies are those that affirm the reality of resurrection after death (cf. al-Ṭabarī, al-Shawkānī, al-Sa‘dī).
アラビア語 クルアーン注釈:
対訳
節: (77) 章: マルヤム章
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。