كَلَّاۚ سَنَكۡتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلۡعَذَابِ مَدّٗا
(79) Nay! We shall write down what he says,[141] and We shall extend[142] Punishment for him such an extension.
[141] The recording angels, by God’s command, will document the claims of this Denier who fabricates lies against Him, asserting that he will be granted wealth and offspring in the Hereafter. He will be then recompensed in the Hereafter for his falsehood and Denial (cf. al-Sam‘ānī, al-Qurṭubī, al-Sa‘dī).
[142] That is, We shall increase for this Denier an additional Punishment in the Hereafter, because of his false statement about God (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
al-Biqā‘ī opines: “[This] refers to gradually leading him to ruin through the very means he desires, such as the abundance of wealth and children he loves in this world. These blessings will turn into a source of torment for him in this life, causing him to toil relentlessly to amass them and engage in disputes over them. This will ultimately drive him to persist in Denial, which in turn leads to Punishment in the Hereafter. The continuous nature of this Punishment, one affliction following another, aligns with the aya: “Let not ˹Muhammad˺ their wealth and their sons amuse you; Allah wants nothing but to punish them with these in the worldly life and their souls to expire while they are ˹still˺ Deniers” (9: 85).”
The grammatical structure namuddu maddan (lit. We extend such and extension) is an example of maf‘ūl muṭlaq (absolute object), in which the root is repeated through the verb and its verbal noun. It is used for strengthening or intensifying the meaning of the verb. Note that this kind of grammatical structure is used three times in this passage: here, ta’uzzu azzan (spur such spurring) and na‘uddu ‘addan (count such counting). The context of situation of this communicative act, where Denial was at its zenith, necessitated this kind of emphasis.
[142] That is, We shall increase for this Denier an additional Punishment in the Hereafter, because of his false statement about God (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
al-Biqā‘ī opines: “[This] refers to gradually leading him to ruin through the very means he desires, such as the abundance of wealth and children he loves in this world. These blessings will turn into a source of torment for him in this life, causing him to toil relentlessly to amass them and engage in disputes over them. This will ultimately drive him to persist in Denial, which in turn leads to Punishment in the Hereafter. The continuous nature of this Punishment, one affliction following another, aligns with the aya: “Let not ˹Muhammad˺ their wealth and their sons amuse you; Allah wants nothing but to punish them with these in the worldly life and their souls to expire while they are ˹still˺ Deniers” (9: 85).”
The grammatical structure namuddu maddan (lit. We extend such and extension) is an example of maf‘ūl muṭlaq (absolute object), in which the root is repeated through the verb and its verbal noun. It is used for strengthening or intensifying the meaning of the verb. Note that this kind of grammatical structure is used three times in this passage: here, ta’uzzu azzan (spur such spurring) and na‘uddu ‘addan (count such counting). The context of situation of this communicative act, where Denial was at its zenith, necessitated this kind of emphasis.
アラビア語 クルアーン注釈:
対訳
節: (79) 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。