وه‌رگێڕانی ماناكانی قورئانی پیرۆز - وەرگێڕاوی ئینگلیزی - د. ولید بلیهش العمري - کارکردن لەسەری بەردەوامە. * - پێڕستی وه‌رگێڕاوه‌كان
ٱسۡتَغۡفِرۡ لَهُمۡ أَوۡ لَا تَسۡتَغۡفِرۡ لَهُمۡ إِن تَسۡتَغۡفِرۡ لَهُمۡ سَبۡعِينَ مَرَّةٗ فَلَن يَغۡفِرَ ٱللَّهُ لَهُمۡۚ ذَٰلِكَ بِأَنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَرَسُولِهِۦۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ
(80) [2183]Ask ˹Muhammad˺ for forgiveness for them, or do not ask for forgiveness for them; should you ask for forgiveness for them seventy times[2184], Allah will not forgive them. That for their Denying of Allah and His Messenger; Allah guides not the ˹persistently˺ contravening people.
[2183] ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) narrated: “When ˹the head of the hypocrites˺ ʿAbdullāh Ibn Ubayy Ibn Salūl died, the Messenger of Allah (ﷺ) was summoned to Pray for him. As the Messenger of Allah (ﷺ) stood up ˹for Prayer˺, I sprang to him and said: “Messenger of Allah, will you Pray over Ibn Ubayy, in spite of him saying so and so on the day of so and so!” I recounted to him (ﷺ) what he said ˹of many slanders˺. The Messenger (ﷺ) smiled and said: “Move away from me ʿUmar.” When I had argued a great deal with him, he said: “I was given a choice and I made my choice. Had I known that if I were to seek forgiveness for him more than seventy times he would be forgiven, I would have sought it more!” The Messenger (ﷺ) Prayed and then left. It was just a short while after that the two ayas in Barā’ah ˹i.e. al-Tawbah˺ came down: “Do not ever Pray ˹Muhammad˺ over anyone of them who dies … died while in a state of contravention”…” (al-Bukhārī: 1366).
[2184] The number 70 is not meant to give an exact number but is rather used to denote numerousness per se (cf. al-Zamakhsharī, Ibn ʿĀshūr, al-Khāzin, al-Muyassar, Tafsīr al-Madīnah al-Munawwarah): “It is all the same for them whether you ˹Muhammad˺ ask for forgiveness for them ˹the hypocrites˺ or do not ask for forgiveness for them, Allah will never forgive them; verily Allah guides not the contravening people” (63: 6).
[2184] The number 70 is not meant to give an exact number but is rather used to denote numerousness per se (cf. al-Zamakhsharī, Ibn ʿĀshūr, al-Khāzin, al-Muyassar, Tafsīr al-Madīnah al-Munawwarah): “It is all the same for them whether you ˹Muhammad˺ ask for forgiveness for them ˹the hypocrites˺ or do not ask for forgiveness for them, Allah will never forgive them; verily Allah guides not the contravening people” (63: 6).
تەفسیرە عەرەبیەکان:
فَرِحَ ٱلۡمُخَلَّفُونَ بِمَقۡعَدِهِمۡ خِلَٰفَ رَسُولِ ٱللَّهِ وَكَرِهُوٓاْ أَن يُجَٰهِدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ فِي سَبِيلِ ٱللَّهِ وَقَالُواْ لَا تَنفِرُواْ فِي ٱلۡحَرِّۗ قُلۡ نَارُ جَهَنَّمَ أَشَدُّ حَرّٗاۚ لَّوۡ كَانُواْ يَفۡقَهُونَ
(81) [2185]The stay-backers were pleased with their station behind the Messenger of Allah; they hated to strive in the path of Allah with their money and lives and said: “Do not mobilize in the heat!” Say ˹Muhammad˺: “The heat of Hellfire is surely more severe” [2186] – if only they would discern.
[2185] This and the next three passages generally deal with not abiding by the command to mobilize when called upon. The depravity surrounding such an act of defiance is varyingly highlighted through the use of a defamatory label of the same root kh-l-f: al-mukhallafūna (the stay-backers, lit. the ones made to stay back), al-khālifūna (the fall-behinders) and al-khawālif (the ˹incapacitated˺ stayers, which is repeated twice) (cf. Ibn ʿAṭiyyah).
[2186] Abū Hurayrah (ﷺ) narrated that the Messenger (ﷺ) said: “This fire of yours, which the son of Adam inflames, is ˹only˺ one part of seventy parts of the heat of Hell. They ˹the Companions˺ said: “By Allah it ˹the worldly fire˺ is sufficient ˹as punishment˺, Messenger of Allah!” He said: “It ˹Hell˺ has been made severer that this one sixty nine times over. Each of them is equal to the worldly fire” (al-Bukhārī: 3265, Muslim: 2849).
[2186] Abū Hurayrah (ﷺ) narrated that the Messenger (ﷺ) said: “This fire of yours, which the son of Adam inflames, is ˹only˺ one part of seventy parts of the heat of Hell. They ˹the Companions˺ said: “By Allah it ˹the worldly fire˺ is sufficient ˹as punishment˺, Messenger of Allah!” He said: “It ˹Hell˺ has been made severer that this one sixty nine times over. Each of them is equal to the worldly fire” (al-Bukhārī: 3265, Muslim: 2849).
تەفسیرە عەرەبیەکان:
فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٖ مِّنۡهُمۡ فَٱسۡتَـٔۡذَنُوكَ لِلۡخُرُوجِ فَقُل لَّن تَخۡرُجُواْ مَعِيَ أَبَدٗا وَلَن تُقَٰتِلُواْ مَعِيَ عَدُوًّاۖ إِنَّكُمۡ رَضِيتُم بِٱلۡقُعُودِ أَوَّلَ مَرَّةٖ فَٱقۡعُدُواْ مَعَ ٱلۡخَٰلِفِينَ
(83) Should Allah return you back ˹Muhammad˺ to a band of them[2187] and they sought your permission to set out, say: “You shall never set out with me ever and shall never fight an enemy with me. You were satisfied to stay back in the first time![2188] Stay then with the fall-behinders![2189]”
[2187] These are the group of hypocrites who sought the Messenger’s permission without valid excuses to stay in Madinah and not join him on his way to Tabuk (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
[2188] The ‘tough’ punishments mentioned here and in the next aya, amount to naming and shaming (cf. al-Rāzī, Ibn ʿĀshūr); they are being pointed out as discordant to the rest of society (cf. Ibn ʿAṭiyyah).
[2189] al-Khālif (plural al-khālifūn) is the person who remains behind because of lack or incapacity (cf. al-Iṣfahānī, al-Mufradāt). It is used here to impart a derogatory sense (cf. al-Ṭabarī).
[2188] The ‘tough’ punishments mentioned here and in the next aya, amount to naming and shaming (cf. al-Rāzī, Ibn ʿĀshūr); they are being pointed out as discordant to the rest of society (cf. Ibn ʿAṭiyyah).
[2189] al-Khālif (plural al-khālifūn) is the person who remains behind because of lack or incapacity (cf. al-Iṣfahānī, al-Mufradāt). It is used here to impart a derogatory sense (cf. al-Ṭabarī).
تەفسیرە عەرەبیەکان:
وَلَا تُصَلِّ عَلَىٰٓ أَحَدٖ مِّنۡهُم مَّاتَ أَبَدٗا وَلَا تَقُمۡ عَلَىٰ قَبۡرِهِۦٓۖ إِنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُواْ وَهُمۡ فَٰسِقُونَ
(84) Do not ever Pray ˹Muhammad˺ over anyone of them who dies and do not stand at his grave[2190]; they had Denied Allah and His Messenger and died while in a state of contravention.
[2190] To oversee the burial and/or ask for forgiveness or pray for the deceased (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
تەفسیرە عەرەبیەکان:
وَلَا تُعۡجِبۡكَ أَمۡوَٰلُهُمۡ وَأَوۡلَٰدُهُمۡۚ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِي ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ
(85) [2191]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.
[2191] The wording of this aya is almost identical to Aya 55 above, reiterating its message and further driving it home (cf. al-Rāzī, Ibn ʿAṭiyyah, Abū Ḥayyān); all the grandeur with which they are surrounded amounts to nothing but a cause of pain and misery and a deceptive illusion that haunts them until they die without repentance (cf. al-Qurṭubī, Ibn Kathīr).
تەفسیرە عەرەبیەکان:
وَإِذَآ أُنزِلَتۡ سُورَةٌ أَنۡ ءَامِنُواْ بِٱللَّهِ وَجَٰهِدُواْ مَعَ رَسُولِهِ ٱسۡتَـٔۡذَنَكَ أُوْلُواْ ٱلطَّوۡلِ مِنۡهُمۡ وَقَالُواْ ذَرۡنَا نَكُن مَّعَ ٱلۡقَٰعِدِينَ
(86) [2192]When a sura is brought down ˹commanding people˺ to Believe in Allah and strive with His Messenger, the well-off[2193] among them seek your permission and say: “Leave us to be with those who sit ˹at home˺![2194]”
[2192] Yet another subdivision of the hypocrites, i.e. the able-bodied and the wealthy, is exposed here to further chastise them (cf. Ibn ʿĀshūr).
[2193] Ulū al-ṭawl (lit. those in possession of expanse/reach, cf. al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt) are those who are financially well-off (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī). Yet other commentators include, along with the wealthy, the ones who are bodily fit and healthy (cf. al-Qāsimī, Riḍā, Ibn ʿĀshūr).
[2194] al-Qāʿidūna are the weak, the terminally ill and the incapacitated (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī).
[2193] Ulū al-ṭawl (lit. those in possession of expanse/reach, cf. al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt) are those who are financially well-off (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī). Yet other commentators include, along with the wealthy, the ones who are bodily fit and healthy (cf. al-Qāsimī, Riḍā, Ibn ʿĀshūr).
[2194] al-Qāʿidūna are the weak, the terminally ill and the incapacitated (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī).
تەفسیرە عەرەبیەکان:
وه‌رگێڕانی ماناكانی قورئانی پیرۆز - وەرگێڕاوی ئینگلیزی - د. ولید بلیهش العمري - کارکردن لەسەری بەردەوامە. - پێڕستی وه‌رگێڕاوه‌كان
وەرگێڕان: د. وليد بلیهش ئەلعومەری.