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)
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節: (33) 章: 戦利品章
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。