وَٱذۡكُرُوٓاْ إِذۡ أَنتُمۡ قَلِيلٞ مُّسۡتَضۡعَفُونَ فِي ٱلۡأَرۡضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَـَٔاوَىٰكُمۡ وَأَيَّدَكُم بِنَصۡرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ لَعَلَّكُمۡ تَشۡكُرُونَ
(26) Remember when you were only but few, victimized in the land, fearing that people will snatch you away; He then gave you a haven, aided you with His victory and blessed you with good provisions, so that you may be thankful[1916].
[1916] Here the Believers, who now emerged victorious, and realized their power, are reminded of God’s abundant favours on them: they were few in number and helpless in Makkah and fearing that people would snatch them away and take them captive, God delivered them safe and provided them with a stronghold in Madinah, boosted their numbers with the Anṣār ˹Helpers˺ Companions of Madinah, and made them emerge victorious and financially better-off due to their winning at Badr (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is all the more reason for them to pay heed and be thankful (cf. al-Rāzī). Being grateful makes one thankful and vice versa (cf. al-Qaṣṣāb, al-Nukat al-Dāllah ʿAlā al-Bayān, 1/469).
アラビア語 クルアーン注釈:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَخُونُواْ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓاْ أَمَٰنَٰتِكُمۡ وَأَنتُمۡ تَعۡلَمُونَ
(27) You who Believe, do not betray Allah and the Messenger[1917], and ˹do not˺ betray your trusts knowingly.
[1917] al-Rāzī provides a number of explanations he gathered from different exegetical sources as to what ‘betray’ (yakhūnu) actually alludes to here. These boil down to the fact that some Believers, being conscious of some bond that held between them and the Deniers, obliged the Deniers by passing on some news of the Messenger’s intentions, notably to Abū Lubābah and Ḥāṭib Ibn Abī Baltaʿah (رضي الله عنه). However, he opines that ‘betrayal’ here means misappropriation of some of the spoils of the battle without being noticed. Yet, they were entrusted with these such that they were expected to relinquish them complete.
Notwithstanding, both al-Ṭabarī and Ibn Kathīr, who acknowledge such explanations, conclude that this is a general recommendation to the Believers to honour their pledges to God and His Messenger and obey their command. Falling short of this is tantamount to betrayal of the trust of a Most Benevolent Lord and a lovingly compassionate Messenger: “Indeed, We offered trust to the Heavens and the Earth and the mountains, but they declined to bear it; they were apprehensive of it. But man assumed it; he is truly wrongful ˹to himself˺, ignorant ˹of the consequences˺” (33: 72).
Notwithstanding, both al-Ṭabarī and Ibn Kathīr, who acknowledge such explanations, conclude that this is a general recommendation to the Believers to honour their pledges to God and His Messenger and obey their command. Falling short of this is tantamount to betrayal of the trust of a Most Benevolent Lord and a lovingly compassionate Messenger: “Indeed, We offered trust to the Heavens and the Earth and the mountains, but they declined to bear it; they were apprehensive of it. But man assumed it; he is truly wrongful ˹to himself˺, ignorant ˹of the consequences˺” (33: 72).
アラビア語 クルアーン注釈:
وَٱعۡلَمُوٓاْ أَنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ
[1918] What would tempt one to act wrongfully is the love of both one’s own children and one’s love of money (cf. al-Rāzī). This love is but a test from God to see whether they carry out His commands when they impact upon this consideration (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr, al-Saʿdī): “You who Believe, among your spouses and your children there is indeed an enemy to you; so be wary of them. Yet if you pardon, forbear, and forgive, then truly God is Forgiving, Merciful. *Your money and your children are only a trial; and Allah – with Him is a great reward. *So be Mindful of Allah to the best of your ability, hear and obey, and spend ˹in charity˺ – that will be best for you. And whoever is saved from the selfishness of their own souls, it is they who are ˹truly˺ successful” (64: 14-16).
アラビア語 クルアーン注釈:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانٗا وَيُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
(29) You who Believe, if you are Mindful of Allah, He will grant you a distinguisher[1919], absolve you of your foul deeds and forgive you—Allah is indeed of great favour.
[1919] Obeying God and His Messenger (ﷺ) and fighting against one’s earthly desires, pays great rewards, i.e. being truly Mindful: a furqān luminous knowledge with which one can distinguish between Truth and falsehood, and a way out from the hardships of life (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr): “…whoever is Mindful of Allah, He will make a way out for him *and provide for him whereof he does not anticipate...” (65: 2-3).
アラビア語 クルアーン注釈:
وَإِذۡ يَمۡكُرُ بِكَ ٱلَّذِينَ كَفَرُواْ لِيُثۡبِتُوكَ أَوۡ يَقۡتُلُوكَ أَوۡ يُخۡرِجُوكَۚ وَيَمۡكُرُونَ وَيَمۡكُرُ ٱللَّهُۖ وَٱللَّهُ خَيۡرُ ٱلۡمَٰكِرِينَ
(30) [1920]˹Mention Muhammad˺ When the Deniers plotted against you to seize you, kill you or expel you; they plot and Allah plans—Allah is verily the best of planners[1921].
[1920] Although the direct addressee here is the Noble Messenger (ﷺ), Believers are further reminded of God’s favours on them, since He delivered their mentor who is also a main benefactor of theirs (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1921] This is a précis of how the Qurayshites plotted to rid themselves of the Messenger (ﷺ), when he became too much for them to handle, and when argumentation became futile and cumbersome for them. They schemed to: 1) tie him down and incarcerate him, to; 2) kill him, and: 3) to chase him out of Makkah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is not a unique incident, a great many Messengers (عليهم السلام) were faced with the same threat: “But those who Denied said to their Messengers: “We shall surely expel you from our land, or you shall revert to our way of life…” (14: 13).
[1921] This is a précis of how the Qurayshites plotted to rid themselves of the Messenger (ﷺ), when he became too much for them to handle, and when argumentation became futile and cumbersome for them. They schemed to: 1) tie him down and incarcerate him, to; 2) kill him, and: 3) to chase him out of Makkah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is not a unique incident, a great many Messengers (عليهم السلام) were faced with the same threat: “But those who Denied said to their Messengers: “We shall surely expel you from our land, or you shall revert to our way of life…” (14: 13).
アラビア語 クルアーン注釈:
وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا قَالُواْ قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ هَٰذَآ إِنۡ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلۡأَوَّلِينَ
(31) [1922]And when Our Signs are recited to them, they say: “We have listened! Had we wished, we would have come up with something like this[1923]; this is nothing but merely ˹a retelling of the˺ scribbles of the ancients![1924]”
[1922] Now to a summary of how the Qurayshites had plotted against the call of the Messenger before coming up with their most daring plan of getting rid of him once and for all (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar). These people deserved to be fought against: “Will you not fight against those who have broken their oaths and conspired to expel the Messenger? They were the first to attack you. Do you fear them? Surely Allah is more deserving of your fear, if you are ˹true˺ Believers” (9: 13).
[1923] “Who is more wrongful than he who fabricates falsehood against Allah or says: “I was given revelation”, while nothing was revealed to him, and he who says: “I will send down the like of that which Allah sent down…” (6: 93).
[1924] “Some among them would listen to you; ˹but˺ We have put sheaths over their hearts, lest they would perceive it, and in their ears there is impairment. Even if they see every Sign, they would not Believe in it; so much so that when they come to dispute with you, the Deniers would ˹willingly˺ say: “This is nothing but merely ˹a retelling of the˺ scribbles of the ancients!”” (6: 25).
[1923] “Who is more wrongful than he who fabricates falsehood against Allah or says: “I was given revelation”, while nothing was revealed to him, and he who says: “I will send down the like of that which Allah sent down…” (6: 93).
[1924] “Some among them would listen to you; ˹but˺ We have put sheaths over their hearts, lest they would perceive it, and in their ears there is impairment. Even if they see every Sign, they would not Believe in it; so much so that when they come to dispute with you, the Deniers would ˹willingly˺ say: “This is nothing but merely ˹a retelling of the˺ scribbles of the ancients!”” (6: 25).
アラビア語 クルアーン注釈:
وَإِذۡ قَالُواْ ٱللَّهُمَّ إِن كَانَ هَٰذَا هُوَ ٱلۡحَقَّ مِنۡ عِندِكَ فَأَمۡطِرۡ عَلَيۡنَا حِجَارَةٗ مِّنَ ٱلسَّمَآءِ أَوِ ٱئۡتِنَا بِعَذَابٍ أَلِيمٖ
(32) ˹Mention Muhammad˺ When they ˹the Deniers˺ said: “O Allah, if this is the Truth from You, then rain on us stones from the sky or bring us a painful punishment!”[1925]
[1925] Anas Ibn Mālik (رضي الله عنه) narrated that: “Abū Jahl prayed: “O Allah, if this is the truth from You, then hail down on us stones from the sky or deliver to us a painful punishment!” Then this ˹aya˺ came down: “Allah would not have punished them while you ˹Muhammad˺ were still among them; Allah would not punish them while they seek forgiveness”” (al-Bukhārī: 4649, Muslim: 2796).
アラビア語 クルアーン注釈:
وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمۡ وَأَنتَ فِيهِمۡۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمۡ وَهُمۡ يَسۡتَغۡفِرُونَ
(33) Allah would not have punished them while you ˹Muhammad˺ were ˹still˺ among them[1926]; Allah would not punish them while they ˹sincerely˺ seek forgiveness[1927].
[1926] Exegetes agree that this means that God would never bring His punishment upon a people who have a Messenger in their midst (cf. Ibn ʿAṭiyyah, Ibn Kathīr).
[1927] Seeking forgiveness (al-istighfār) is a sure indicator of one’s realization of one’s earlier bad deeds and a willingness to atone for them. One would not come to such a state of affairs unless one shrugs off all rebelliousness against God and opens up to guidance. Exegetes are of different opinions regarding this: some, i.e. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, see that this is tantamount to an invitation to the Deniers to repent and mend their ways. Others, who are a sizeable number (cf. Ibn ʿĀshur), see that the pronoun here refers to the Believers and that this is a parenthetical sentence meant for reflection and drawing lessons, especially after the demise of the Noble Messenger (ﷺ).
However, it is interesting to note that al-Saʿdī opines that the ones meant here are, actually, the Makkans who had prayed to God to hail stones or hasten His punishment on them. Knowing how ghastly such an invocation is, which they only declared as an acted charade meant for argument’s sake, were secretly seeking forgiveness for it in their heart of hearts. This reading throws light on how to interpret the next two ayas over which exegetes have held varying views. That is, their seeking forgiveness is not reason enough to repel their Heavenly punishment given their greatly grievous sin of deliberately turning people away from the Sanctified Mosque. This they did to the Messenger (ﷺ) and His Companions who deserved it most among people being justly its rightful ‘patrons’ for their sincerely Godly ways, as opposed to the Makkans who braggingly claimed to be its rightful ‘patrons’ while they only displayed hollow, groundless acts of worship around it: “It is not right for the Associators to ˹caringly˺ tend Allah’s places of prostration while testifying to their own Denial: the deeds of such people will come to nothing and they will abide forever in Hell. *The only ones who should ˹caringly˺ tend Allah’s places of prostration are those who Believe in Allah and the Last Day, keep up the Prayer, give out the prescribed alms, and fear no one but Allah: such people may well aspire to be among the rightly guided.” (9: 17-18)
[1927] Seeking forgiveness (al-istighfār) is a sure indicator of one’s realization of one’s earlier bad deeds and a willingness to atone for them. One would not come to such a state of affairs unless one shrugs off all rebelliousness against God and opens up to guidance. Exegetes are of different opinions regarding this: some, i.e. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, see that this is tantamount to an invitation to the Deniers to repent and mend their ways. Others, who are a sizeable number (cf. Ibn ʿĀshur), see that the pronoun here refers to the Believers and that this is a parenthetical sentence meant for reflection and drawing lessons, especially after the demise of the Noble Messenger (ﷺ).
However, it is interesting to note that al-Saʿdī opines that the ones meant here are, actually, the Makkans who had prayed to God to hail stones or hasten His punishment on them. Knowing how ghastly such an invocation is, which they only declared as an acted charade meant for argument’s sake, were secretly seeking forgiveness for it in their heart of hearts. This reading throws light on how to interpret the next two ayas over which exegetes have held varying views. That is, their seeking forgiveness is not reason enough to repel their Heavenly punishment given their greatly grievous sin of deliberately turning people away from the Sanctified Mosque. This they did to the Messenger (ﷺ) and His Companions who deserved it most among people being justly its rightful ‘patrons’ for their sincerely Godly ways, as opposed to the Makkans who braggingly claimed to be its rightful ‘patrons’ while they only displayed hollow, groundless acts of worship around it: “It is not right for the Associators to ˹caringly˺ tend Allah’s places of prostration while testifying to their own Denial: the deeds of such people will come to nothing and they will abide forever in Hell. *The only ones who should ˹caringly˺ tend Allah’s places of prostration are those who Believe in Allah and the Last Day, keep up the Prayer, give out the prescribed alms, and fear no one but Allah: such people may well aspire to be among the rightly guided.” (9: 17-18)
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。