ශුද්ධවූ අල් කුර්ආන් අර්ථ කථනය - ඉංග්රීසි පරිවර්තනය- මහාචාර්ය: වලීඩ් බ්ලෙයිෂ් උමරි * - පරිවර්තන පටුන
Āl-‘Imrān
الٓمٓ
[518] These disjointed letters are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message, as they highlight the Qur’an’s inimitable nature (cf. 2: 1).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُ
[519] Cf. 2: 255. The Prophet (ﷺ) said: “Allah’s Greatest Names are found in these two ayas: “Your God is one God. There is no god but him — ar-Raḥmān (the Most Beneficent), ar-Raḥīm (the Most Merciful)” (2: 163) and: “The beginning of Āl ʿImrān: “Alif. Lām, Mīm. Allah, there is no god but Him, al-Ḥayy (the Ever-Living), al-Qayyūm (the All-Sufficient)””. (al-Tirmidhī: 3478)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
نَزَّلَ عَلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ وَأَنزَلَ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ
(3) He sent down to you ˹Muhammad˺ the Book[520] with the Truth confirming what came before it; He ˹also˺ sent down[521] the Torah and the Evangel[522]
[520] The Qur’an.
[521] The difference between nazzala ‘sent down’ which is mentioned with regards to the Book of Prophet Muhammad (ﷺ) and anzala, also translated here as ‘sent down’, which is said with regards to the Torah and the Evangel, is that the first, nazzala signifies that the action took place in installments over a long period of time whilst the second, anzala, happened once and as a whole (cf. al-Ṭabarī).
[522] al-Injīl (Evangel; Gospel) is the Arabic name for the Book that was given to Jesus (عليه السلام). It is mentioned in the Qur’an as one of the Scriptures that were revealed by God; the others being: the Ṣuḥuf (Scrolls) of Abraham and Moses (87: 19), al-Zabūr - possibly the Psalms (4: 163, 17:55) - that were given to Prophet David, al-Tawrāt (the Torah), and the Qur’an itself, alternatively referred to as al-Kitāb, the Book. al-Injīl, in Islam, is not to be identified with the extant biblical ‘New Testament’; rather it is believed, as told in the Qur’an, to have been revealed to Prophet Jesus (عليه السلام) as a whole (cf. 5: 46). It is also believed to have either been lost or corrupted beyond recognition. Needless to say, the same goes for the Torah, to a great extent.
[521] The difference between nazzala ‘sent down’ which is mentioned with regards to the Book of Prophet Muhammad (ﷺ) and anzala, also translated here as ‘sent down’, which is said with regards to the Torah and the Evangel, is that the first, nazzala signifies that the action took place in installments over a long period of time whilst the second, anzala, happened once and as a whole (cf. al-Ṭabarī).
[522] al-Injīl (Evangel; Gospel) is the Arabic name for the Book that was given to Jesus (عليه السلام). It is mentioned in the Qur’an as one of the Scriptures that were revealed by God; the others being: the Ṣuḥuf (Scrolls) of Abraham and Moses (87: 19), al-Zabūr - possibly the Psalms (4: 163, 17:55) - that were given to Prophet David, al-Tawrāt (the Torah), and the Qur’an itself, alternatively referred to as al-Kitāb, the Book. al-Injīl, in Islam, is not to be identified with the extant biblical ‘New Testament’; rather it is believed, as told in the Qur’an, to have been revealed to Prophet Jesus (عليه السلام) as a whole (cf. 5: 46). It is also believed to have either been lost or corrupted beyond recognition. Needless to say, the same goes for the Torah, to a great extent.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
مِن قَبۡلُ هُدٗى لِّلنَّاسِ وَأَنزَلَ ٱلۡفُرۡقَانَۗ إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ ٱللَّهِ لَهُمۡ عَذَابٞ شَدِيدٞۗ وَٱللَّهُ عَزِيزٞ ذُو ٱنتِقَامٍ
(4) earlier as guidance for people and He sent down the Distinguisher[523]. Indeed those who Deny the Signs[524] of Allah will have a severe Punishment—Allah is All-Prevailing, capable of vengeance[525].
[523] Ibn Taymiyyah says: “The word al-furqān signifies that which separates Truth from falsehood. To illustrate, take as example the Signs with which the Prophets were sent: Moses’ serpent, white hand and the splitting of the sea, etc. By extension, the Qur’an is a furqān because it is a great Sign of the Prophethood of Muhammad (ﷺ). It is also a furqān in that it sets apart Truth from falsehood, as mentioned in: “Glorified is He Who sent al-Furqān (the Distinguisher/Qur’an) to His servant”. (25:1) This is why a number of scholars opine that al-furqān here ˹Aya 3:4˺ is the Qur’an itself. The word al-furqān further means God’s victory to His Prophets and Believing servants and the vanquishing of their enemies, because, with this support, God separates His allies from His enemies: “...the day of furqān (the Battle of Uḥud) when the two parties met...” (8:41). (Ibn Taymiyyah, Majmūʿ al-Fatāwā, 27:227) al-Zamakhsharī (1:336), al-Samīn al-Ḥalabī (al-Durr al-Maṣūn, 3:22-23) and al-Qāsimī (2: 255) also opine that al-furqān is another epithet of the Qur’an used here to further highlight its high standing. The Qur’an is referred to as al-Furqān in this instance to set the scene for the confrontation that unfolds in this sura (cf. the ‘Key’ in the Introduction to this sura), and to underline the prevalence of Belief over Denial, which are set widely apart in and by the Qur’an.
[524] Revelations.
[525] Dhū intiqām (revenge, vengeance, retribution), is not an absolute Attribute or Name of Almighty God, but it is bound by limitation to certain instances of rebellion against the Almighty’s will (Ibn ʿUthaymīn). Hence why I have chosen here not to capitalize it as I always do with other Divine Names or Attributes.
[524] Revelations.
[525] Dhū intiqām (revenge, vengeance, retribution), is not an absolute Attribute or Name of Almighty God, but it is bound by limitation to certain instances of rebellion against the Almighty’s will (Ibn ʿUthaymīn). Hence why I have chosen here not to capitalize it as I always do with other Divine Names or Attributes.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱللَّهَ لَا يَخۡفَىٰ عَلَيۡهِ شَيۡءٞ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
هُوَ ٱلَّذِيٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتٞ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٞۖ فَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِمۡ زَيۡغٞ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۖ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗ وَٱلرَّٰسِخُونَ فِي ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلّٞ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ
(7) He is the One Who sent down the Book to you ˹Muhammad˺; among its Signs[526] are those which are impregnable[527] – these are the foundation of the Book[528] – and others which are equivocal[529]. Those in whose hearts is deviance follow the equivocal ˹portions˺ of it, seeking ˹to cause˺ quandary and aim for ˹manipulating˺ its interpretation—none knows its ˹true˺ interpretation except Allah[530]. Those who are firm in knowledge[531] say: “We Believe in it; all of it comes from our Lord”—none will contemplate ˹this˺ except the people of sound reason.
[526] Ayas, Qur’anic verses.
[527] Muḥkamāt, lit. closely-knit. The meaning of all such Qur’anic ayas is distinct and clear, free from doubt and uncertainty. (Ibn Kathīr, al-Saʿdī)
[528] Umm al-Kitāb, lit. the Mother of the Book, i.e. the great majority of the Qur’an’s ayas and on which a true understanding of it is built. (Ibn Kathīr, al-Saʿdī)
[529] Mutashābihāt, lit. similar, and whereby the meaning of some Qur’anic ayas is unclear to some or most people. Interpretation of these, however, is known by referring to those ayas that are impregnable, muḥkamāt. Yet, as said in the aya itself, there still remain some whose meaning is only known by Allah.
[530] Ibn ʿAbbās (رضي الله عنهما) says: “The Qur’an has four aspects (awjuh): tafsīr (exegesis), which the learned know; al-ʿarabiyyah (the language) which ˹well-versed˺ Arabs understand; ḥalāl and ḥarām (permitted and forbidden things), of which no one is allowed to be ignorant of; and al-ta’wīl (interpretation), which only God knows”. (Muqātil, Tafsīr Muqātil Ibn Sulaymān, 1:27)
[531] People of true knowledge are lauded here with the worthy epithet “al-rāsikhūna fī al-ʿilm”, the well-grounded in knowledge. Unlike others, they know enough and are so humble as to say: “God knows best!”
[527] Muḥkamāt, lit. closely-knit. The meaning of all such Qur’anic ayas is distinct and clear, free from doubt and uncertainty. (Ibn Kathīr, al-Saʿdī)
[528] Umm al-Kitāb, lit. the Mother of the Book, i.e. the great majority of the Qur’an’s ayas and on which a true understanding of it is built. (Ibn Kathīr, al-Saʿdī)
[529] Mutashābihāt, lit. similar, and whereby the meaning of some Qur’anic ayas is unclear to some or most people. Interpretation of these, however, is known by referring to those ayas that are impregnable, muḥkamāt. Yet, as said in the aya itself, there still remain some whose meaning is only known by Allah.
[530] Ibn ʿAbbās (رضي الله عنهما) says: “The Qur’an has four aspects (awjuh): tafsīr (exegesis), which the learned know; al-ʿarabiyyah (the language) which ˹well-versed˺ Arabs understand; ḥalāl and ḥarām (permitted and forbidden things), of which no one is allowed to be ignorant of; and al-ta’wīl (interpretation), which only God knows”. (Muqātil, Tafsīr Muqātil Ibn Sulaymān, 1:27)
[531] People of true knowledge are lauded here with the worthy epithet “al-rāsikhūna fī al-ʿilm”, the well-grounded in knowledge. Unlike others, they know enough and are so humble as to say: “God knows best!”
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ
(8) ˹Those of firm knowledge pray:˺ “Our Lord, do not cause our hearts to swerve[532] after You have guided us and grant us a mercy from Your own—You are indeed the Munificent Giver;
[532] Umm Salamah (i) said that: “The Prophet (ﷺ) used to pray most by saying: “O He Who changes hearts, make my heart firm in Your religion” (yā Muqallib al-qulūb, thabbit qalbī ʿalā dīnika). When she asked him the reason for this, he (ﷺ) replied, saying: “Umm Salamah, know that every human’s heart is between two Fingers of Allah’s. Whoever He wills, He makes steadfast, and Whoever He wills He causes to deviate”. (al-Tirmidhī: 3522)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱلَّذِينَ كَفَرُواْ لَن تُغۡنِيَ عَنۡهُمۡ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُم مِّنَ ٱللَّهِ شَيۡـٔٗاۖ وَأُوْلَٰٓئِكَ هُمۡ وَقُودُ ٱلنَّارِ
(10) Those who Deny, nothing – neither their wealth nor their children – will spare them from Allah—those are fuel for the Fire.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
كَدَأۡبِ ءَالِ فِرۡعَوۡنَ وَٱلَّذِينَ مِن قَبۡلِهِمۡۚ كَذَّبُواْ بِـَٔايَٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمۡۗ وَٱللَّهُ شَدِيدُ ٱلۡعِقَابِ
(11) ˹Just˺ like the habitual ways of the people of Pharaoh and those ˹who came˺ before them[534]; they Denied our Signs and Allah seized them ˹in Punishment˺ for their sins—indeed Allah is severe in Punishment.
[534] These are cited here as an example of how the laws and canons of God make the days of victory and defeat alternate between Believers and Deniers; a fact mentioned later in Aya 137. The example of Pharaoh, the mightiest of all Deniers, who fought against the frailest of Believers, the people of Moses, heartens the early Believing community of Madinah, who, by worldly measures, were always the weaker side in their early confrontations. The aya that follows gives them the good news of a Godly promise of victory.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قُل لِّلَّذِينَ كَفَرُواْ سَتُغۡلَبُونَ وَتُحۡشَرُونَ إِلَىٰ جَهَنَّمَۖ وَبِئۡسَ ٱلۡمِهَادُ
(12) Say to the Deniers: “You shall be overpowered[535] and herded to Hellfire—indeed it is the worst of beds.
[535] Beaten in battle by the Believers (cf. 58: 21, 40: 51). (al-Ṭabarī, Ibn Kathīr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قَدۡ كَانَ لَكُمۡ ءَايَةٞ فِي فِئَتَيۡنِ ٱلۡتَقَتَاۖ فِئَةٞ تُقَٰتِلُ فِي سَبِيلِ ٱللَّهِ وَأُخۡرَىٰ كَافِرَةٞ يَرَوۡنَهُم مِّثۡلَيۡهِمۡ رَأۡيَ ٱلۡعَيۡنِۚ وَٱللَّهُ يُؤَيِّدُ بِنَصۡرِهِۦ مَن يَشَآءُۚ إِنَّ فِي ذَٰلِكَ لَعِبۡرَةٗ لِّأُوْلِي ٱلۡأَبۡصَٰرِ
(13) There is a Sign[536] for you in two parties who met ˹in battle˺: one fights in the cause of Allah, ˹while˺ the other is Denying. They ˹the Believers˺ saw them ˹the Deniers˺ twice their number before their own eyes. Allah supports with His victory whoever He wills—indeed in this there is insight to the people of reason[537].
[536] The Battle of Badr is evidence enough of God’s fulfilment of His promise to the Believers that they will defeat the Deniers.
[537] The Believers were made to realize prior to locking swords with the Deniers that the latter’s forces were actually double their own numbers and, by purely worldly standards, this meant that the party so much less in number would eventually be defeated. Yet, Divine Wisdom made them see this with their own eyes in such a way as to only further strengthen their Faith; they were totally dependent upon God for assistance and knew for sure that victory comes only from Him. (Ibn Kathīr)
[537] The Believers were made to realize prior to locking swords with the Deniers that the latter’s forces were actually double their own numbers and, by purely worldly standards, this meant that the party so much less in number would eventually be defeated. Yet, Divine Wisdom made them see this with their own eyes in such a way as to only further strengthen their Faith; they were totally dependent upon God for assistance and knew for sure that victory comes only from Him. (Ibn Kathīr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلۡبَنِينَ وَٱلۡقَنَٰطِيرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَٰمِ وَٱلۡحَرۡثِۗ ذَٰلِكَ مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلۡمَـَٔابِ
(14) Prettified for mankind are objects of desire[538]: women, children, hoards upon hoards of gold and silver, fine[539] steeds, cattle and ploughing grounds; these are the pleasures of this worldly life, but with Allah lies the best of returns.
[538] It is human nature to desire such things as are alluring. Yet the next two ayas explain that true Faith requires resisting worldly temptations, putting them second to seeking God’s Pleasure, and devoting oneself to God. For all this, the reward is eternal joy and bliss.
[539] Musawwamah, marked by their beauty. (al-Baghawī)
[539] Musawwamah, marked by their beauty. (al-Baghawī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
۞ قُلۡ أَؤُنَبِّئُكُم بِخَيۡرٖ مِّن ذَٰلِكُمۡۖ لِلَّذِينَ ٱتَّقَوۡاْ عِندَ رَبِّهِمۡ جَنَّٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا وَأَزۡوَٰجٞ مُّطَهَّرَةٞ وَرِضۡوَٰنٞ مِّنَ ٱللَّهِۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ
(15) Say ˹Muhammad˺: “Shall I tell you what is better than this? For the Mindful with their Lord are Gardens under which rivers flow, in which they eternally abide; for them in these are purified spouses, and Pleasure[540] from Allah—Allah is All-Seeing of ˹His˺ servants.
[540] Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Allah Almighty will call the people of Paradise: “People of Paradise!” They will reply: “All pleasure is Yours our Lord, yes!” He says: “Are you satisfied?” They reply: “Why wouldn’t we be when You gave us what You did not give any other of your creation!” He says: “I shall give you ˹yet˺ better than that!” They reply: “Lord! What is better than that?” He says: “I bestow My Pleasure upon you and I shall never be Displeased with you again”.” (al-Bukhārī: 6549, Muslim: 2829)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱلصَّٰبِرِينَ وَٱلصَّٰدِقِينَ وَٱلۡقَٰنِتِينَ وَٱلۡمُنفِقِينَ وَٱلۡمُسۡتَغۡفِرِينَ بِٱلۡأَسۡحَارِ
(17) ˹They are˺ The forbearing, the truthful, the utterly devout, the ˹charitably˺ spending, and the ˹persistently˺ asking for forgiveness in the late-night hours[541].
[541] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Our Lord, glory be His, descends every night to the lowest Heaven, when only the last third of it remains, and He says: “Would there be one who supplicates to Me so that I may answer him? Would there be one who asks of Me so that I may give him? Would there be one who seeks My forgiveness so that I may forgive him?””. (al-Bukhārī: 1145, Muslim: 758)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ وَٱلۡمَلَٰٓئِكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآئِمَۢا بِٱلۡقِسۡطِۚ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
(18) Allah bears witness that there is no god but Him[542]; the angels and the people of knowledge ˹bear witness to that too and that˺ He is the upholder of justice. There is no god but Him, the All-Prevailing the All-Wise.
[542] Testifying to the Oneness of God is the perfect epitome of Belief.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَٰمُۗ وَمَا ٱخۡتَلَفَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡۗ وَمَن يَكۡفُرۡ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ
(19) The religion with Allah is Islam[543]. The ones who were given the Book only differed after ˹true˺ knowledge came to them, out of transgression among themselves. Whoever Denies Allah’s Signs, then Allah is swift in reckoning.
[543] Cf. 3:85. Ibn Taymiyyah (Jāmiʿ al-Masā’il, 6:220) says: “Islam is surrender to Allah alone. It conveys two meanings: yielding and surrender, and devoting one’s surrender to Allah alone”.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَإِنۡ حَآجُّوكَ فَقُلۡ أَسۡلَمۡتُ وَجۡهِيَ لِلَّهِ وَمَنِ ٱتَّبَعَنِۗ وَقُل لِّلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ وَٱلۡأُمِّيِّـۧنَ ءَأَسۡلَمۡتُمۡۚ فَإِنۡ أَسۡلَمُواْ فَقَدِ ٱهۡتَدَواْۖ وَّإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَٰغُۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ
(20) If they argue with you ˹Muhammad˺, say: “I have devoutly submitted my face[544] to Allah along with those who follow me”. Say to those who were given the Book and the illiterates[545]: “Do you devoutly submit?” If they devoutly submit then they are guided, but if they turn away, then you are tasked with nothing more than delivering ˹the Message˺ and Allah is indeed All-Seeing of ˹His˺ servants.
[544] The ‘face’ is used metonymically to mean a person’s whole self. It is chosen to represent the whole here because it is the most dignified part of the human body.
[545] al-Ummiyyūn, the Arab idolaters, who had neither a guiding Book nor any grasp of reading and writing, except very few of them. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 101)
[545] al-Ummiyyūn, the Arab idolaters, who had neither a guiding Book nor any grasp of reading and writing, except very few of them. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 101)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيۡرِ حَقّٖ وَيَقۡتُلُونَ ٱلَّذِينَ يَأۡمُرُونَ بِٱلۡقِسۡطِ مِنَ ٱلنَّاسِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٍ
(21) Those who Deny Allah’s Signs, kill the Prophets unjustifiably[546] and kill those people who enjoin justice; give them tidings[547] of a painful Punishment.
[546] Prophets, who are chosen by God from among the seething sea of humanity and set as examples for the rest, can never be killed on proper, justifiable grounds. However, bi ghayr ḥaqq (unjustifiably) is mentioned here to further highlight the repulsiveness of such a hideous act and that it is carried out carelessly and unreservedly (Ibn ʿĀshūr). According to the New Testament, Jesus said: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee” (Matthew xxiii, 37). See also Matthew xxiii, 34-35, Luke xi, 51, both of which refer to the murder of Zachariah.
[547] Bashshir-hum, literally means ‘give them good tidings’, and is used here rhetorically by way of mocking them. (Ibn ʿĀshūr)
[547] Bashshir-hum, literally means ‘give them good tidings’, and is used here rhetorically by way of mocking them. (Ibn ʿĀshūr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ أُوتُواْ نَصِيبٗا مِّنَ ٱلۡكِتَٰبِ يُدۡعَوۡنَ إِلَىٰ كِتَٰبِ ٱللَّهِ لِيَحۡكُمَ بَيۡنَهُمۡ ثُمَّ يَتَوَلَّىٰ فَرِيقٞ مِّنۡهُمۡ وَهُم مُّعۡرِضُونَ
(23) Have you ˹Muhammad˺ not seen these who were given a portion of the Book[548], when called to the Book of Allah for judgement among them, a party of them turn their backs ˹to it˺ unheeding.
[548] Reference here is being made to the Torah.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ذَٰلِكَ بِأَنَّهُمۡ قَالُواْ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامٗا مَّعۡدُودَٰتٖۖ وَغَرَّهُمۡ فِي دِينِهِم مَّا كَانُواْ يَفۡتَرُونَ
(24) This is for their saying: “The Fire will only touch us for a few days”—what they used to fabricate in their religion[549] has deceived them.
[549] Such as falsely saying that they will only enter Fire, as Punishment for their sins, for a few days and then they will be entered into Paradise.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَكَيۡفَ إِذَا جَمَعۡنَٰهُمۡ لِيَوۡمٖ لَّا رَيۡبَ فِيهِ وَوُفِّيَتۡ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ
(25) How ˹would their state be˺ when We gather them on a Day[550] in which there is no doubt; every soul shall be requited what it earned in full, and they shall not be wronged.
[550] The Day of Judgement.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلۡمُلۡكِ تُؤۡتِي ٱلۡمُلۡكَ مَن تَشَآءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُۖ بِيَدِكَ ٱلۡخَيۡرُۖ إِنَّكَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(26) Say: “O Allah, Owner of kingship. You accord kingship to whom You will and wrench[551] kingship away from whom You will. You honour whom You will and you disgrace whom You will. In your Hand is all good, You are Able over everything”.
[551] This image, evoked by the verb ‘tanziʿu’, is that of forcefully tearing away something precious from the tight bear hug of someone holding to it dearly. It is a very fitting image of how those in power are attached to their thrones and never succumb to leaving them. Yet God’s overpowering Will comes between them.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
تُولِجُ ٱلَّيۡلَ فِي ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِي ٱلَّيۡلِۖ وَتُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ وَتُخۡرِجُ ٱلۡمَيِّتَ مِنَ ٱلۡحَيِّۖ وَتَرۡزُقُ مَن تَشَآءُ بِغَيۡرِ حِسَابٖ
(27) “You merge night into day and You merge day into night. You cause the living to come out of the dead and You cause the dead to come out of the living. And You shower with favours whom You will without account”.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لَّا يَتَّخِذِ ٱلۡمُؤۡمِنُونَ ٱلۡكَٰفِرِينَ أَوۡلِيَآءَ مِن دُونِ ٱلۡمُؤۡمِنِينَۖ وَمَن يَفۡعَلۡ ذَٰلِكَ فَلَيۡسَ مِنَ ٱللَّهِ فِي شَيۡءٍ إِلَّآ أَن تَتَّقُواْ مِنۡهُمۡ تُقَىٰةٗۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفۡسَهُۥۗ وَإِلَى ٱللَّهِ ٱلۡمَصِيرُ
(28) No Believers shall take the Deniers as allies[552] rather than the Believers. Whoever does this, he has nothing to do with Allah[553]; except when you seek refuge from them[554]. Allah warns you ˹to beware˺ of Himself—to Allah shall be the ˹final˺ return.
[552] Yattakhidh awliyā’, take as helpers and aides those whom are held dear, cherished and supported. Deniers are not to be taken as awliyā’ over and above the Believers (al-Ṭabarī, Ibn Kathīr, al-Shawkānī, al-Saʿdī). Commenting on his translation of 4:139, Muhammad Asad in his Qur’an translation has this to say: “However, the term … awliyā… does not indicate, in this context, merely political alliances. More than anything else, it obviously alludes to a ‘moral alliance’ with the deniers of the Truth: that is to say, to an adoption of their way of life in preference to the way of life of the Believers, in the hope of being ‘honoured’, or accepted as equals, by the former. Since an imitation of the way of life of confirmed unbelievers must obviously conflict with the moral principles demanded by true Faith, it unavoidably leads to a gradual abandonment of those principles”.
[553] God disowns those who do such a thing.
[554] Fearing infliction of harm by the Deniers, Muslims are given license here to placate the Deniers with their tongues, yet their hearts are to remain firm in Faith. (al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, al-Saʿdī)
[553] God disowns those who do such a thing.
[554] Fearing infliction of harm by the Deniers, Muslims are given license here to placate the Deniers with their tongues, yet their hearts are to remain firm in Faith. (al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قُلۡ إِن تُخۡفُواْ مَا فِي صُدُورِكُمۡ أَوۡ تُبۡدُوهُ يَعۡلَمۡهُ ٱللَّهُۗ وَيَعۡلَمُ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(29) Should you hide what lurks in your chests[555] or reveal it, Allah knows it and He knows what is in the Heavens and Earth—indeed Allah is Able over everything.
[555] The truth that your hearts hide with regards to your relationship with the Deniers. (al-Ṭabarī, Ibn ʿĀshūr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَوۡمَ تَجِدُ كُلُّ نَفۡسٖ مَّا عَمِلَتۡ مِنۡ خَيۡرٖ مُّحۡضَرٗا وَمَا عَمِلَتۡ مِن سُوٓءٖ تَوَدُّ لَوۡ أَنَّ بَيۡنَهَا وَبَيۡنَهُۥٓ أَمَدَۢا بَعِيدٗاۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفۡسَهُۥۗ وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَادِ
(30) On the Day in which every soul shall find all the good that it did ˹made˺ available ˹for it˺; ˹but˺ every foul ˹deed˺ that it has committed, it wishes it would be at a great distance from it ˹the foul deed˺; Allah warns you ˹to beware˺ of Himself—Allah is Most Compassionate to ˹His˺ servants.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِي يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
(31) Say ˹Muhammad˺: “If you ˹really˺ love Allah then follow me[556] and Allah shall love you and forgive your sins—Allah is Most Forgiving, Most Merciful”.
[556] The true sign of one’s love for Allah is to follow Prophet Muhammad (ﷺ) and adhere to his teachings and Sunnah.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
۞ إِنَّ ٱللَّهَ ٱصۡطَفَىٰٓ ءَادَمَ وَنُوحٗا وَءَالَ إِبۡرَٰهِيمَ وَءَالَ عِمۡرَٰنَ عَلَى ٱلۡعَٰلَمِينَ
(33) Allah chose ˹for honour˺ Adam, Noah, the House of Ibrāhīm and the Family of ʿImrān over ˹and above˺ all people[557].
[557] Here, God mentions those whom He honours as they show people the way to His love (Riḍā): Adam whom He created with His own Hands, blew his soul into him, made the angels prostrate themselves to him, taught him the names of everything, and made him father of humanity; Prophet Noah (عليه السلام) whom He honoured by making him the first bearer of His Message to humanity and made his posterity remain where all other bloodlines vanished; Prophet Abraham (عليه السلام), the beloved of God, and his descendants among whom is a great number of Prophets, including Prophet Muhammad (ﷺ); the Family of ʿImrān: ʿImrān and his wife, their daughter Mary and her son Jesus (عليه السلام), who is one of the greatest Prophets of humanity. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ذُرِّيَّةَۢ بَعۡضُهَا مِنۢ بَعۡضٖۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِذۡ قَالَتِ ٱمۡرَأَتُ عِمۡرَٰنَ رَبِّ إِنِّي نَذَرۡتُ لَكَ مَا فِي بَطۡنِي مُحَرَّرٗا فَتَقَبَّلۡ مِنِّيٓۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
(35) ˹Mention˺ When the woman[558] of ʿImrān said: “My Lord, I have vowed what is in my belly[559] entirely ˹dedicated˺ for You[560], so accept ˹it˺ from me. You are the All-Hearing, All-Knowing[561]”.
[558] His wife.
[559] Womb.
[560] The carried child is to be dedicated to the worship of Allah and is to spend an entire life tending places of worship. (al-Wāḥidī, Ibn Kathīr)
[561] Of the truthfulness of my intentions.
[559] Womb.
[560] The carried child is to be dedicated to the worship of Allah and is to spend an entire life tending places of worship. (al-Wāḥidī, Ibn Kathīr)
[561] Of the truthfulness of my intentions.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَلَمَّا وَضَعَتۡهَا قَالَتۡ رَبِّ إِنِّي وَضَعۡتُهَآ أُنثَىٰ وَٱللَّهُ أَعۡلَمُ بِمَا وَضَعَتۡ وَلَيۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰۖ وَإِنِّي سَمَّيۡتُهَا مَرۡيَمَ وَإِنِّيٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ
(36) When she delivered her[562], she said: “My Lord, I have delivered her a female – Allah knew best what she delivered – and a male is not like a female[563]. I name her Maryam ˹Mary˺ and I ask for her and her posterity refuge with You from the outcast[564] Satan”[565].
[562] The baby girl.
[563] She said this apologetically because she had wished for a male child rather than a female one because males in her culture were better suited for the purpose she intended, namely, to look after a temple. But God had His own plans for the baby girl.
[564] Ar-Rajīm, lit. one who is ejected. Satan is so named because he was thrown out of Paradise.
[565] God answered her prayers. Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Every newborn child is touched by the devil and they start off by wailing because of this touch, except Maryam and her son”. (al-Bukhārī: 3231, Muslim: 2366)
[563] She said this apologetically because she had wished for a male child rather than a female one because males in her culture were better suited for the purpose she intended, namely, to look after a temple. But God had His own plans for the baby girl.
[564] Ar-Rajīm, lit. one who is ejected. Satan is so named because he was thrown out of Paradise.
[565] God answered her prayers. Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Every newborn child is touched by the devil and they start off by wailing because of this touch, except Maryam and her son”. (al-Bukhārī: 3231, Muslim: 2366)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٖ وَأَنۢبَتَهَا نَبَاتًا حَسَنٗا وَكَفَّلَهَا زَكَرِيَّاۖ كُلَّمَا دَخَلَ عَلَيۡهَا زَكَرِيَّا ٱلۡمِحۡرَابَ وَجَدَ عِندَهَا رِزۡقٗاۖ قَالَ يَٰمَرۡيَمُ أَنَّىٰ لَكِ هَٰذَاۖ قَالَتۡ هُوَ مِنۡ عِندِ ٱللَّهِۖ إِنَّ ٱللَّهَ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٍ
(37) Then her Lord accepted her cherishingly, made her blossom handsomely, and entrusted her to ˹the charge of ˺ Zakariyyā ˹Zachariah˺[566]. Whenever Zakariyyā entered the sanctum upon her, he found her provided for. He said: “Maryam, where did you get this from?” She said: “It is from Allah. Indeed Allah provides for whomever He wishes without account”.
[566] Cf. 44. That Zachariah, the great servant of God, was made Mary’s guardian and mentor is one of the signs that God accepted her mother’s pledge to Him. (Ibn ʿĀshūr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥۖ قَالَ رَبِّ هَبۡ لِي مِن لَّدُنكَ ذُرِّيَّةٗ طَيِّبَةًۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِ
(38) There ˹and then˺[567] Zakariyyā prayed to his Lord ˹saying˺: “My Lord grant me a righteous posterity, You are All-Hearing of prayers”.
[567] Upon this Zachariah’s hopes were revived. Seeing that Mary was provided with fruits out of their season, he wished for fruits of his loins out of season; him being old and his wife being infertile.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَنَادَتۡهُ ٱلۡمَلَٰٓئِكَةُ وَهُوَ قَآئِمٞ يُصَلِّي فِي ٱلۡمِحۡرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحۡيَىٰ مُصَدِّقَۢا بِكَلِمَةٖ مِّنَ ٱللَّهِ وَسَيِّدٗا وَحَصُورٗا وَنَبِيّٗا مِّنَ ٱلصَّٰلِحِينَ
(39) The angels called him while he was Praying in the sanctum ˹saying that˺: “Allah gives you the good news of Yaḥyā[568], a believer in a Word from Allah[569], a master, ˹utterly˺ chaste[570] and a Prophet among the virtuous ˹Prophets˺”.
[568] As a son.
[569] The ‘Word of Allah’ is Jesus who was conceived by God’s Word and command. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[570] Ḥaṣūr, lit. withholder, living ascetically and abstaining from sins and staying aloof from the desires of the flesh. (Ibn ʿAṭiyyah)
[569] The ‘Word of Allah’ is Jesus who was conceived by God’s Word and command. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[570] Ḥaṣūr, lit. withholder, living ascetically and abstaining from sins and staying aloof from the desires of the flesh. (Ibn ʿAṭiyyah)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ وَقَدۡ بَلَغَنِيَ ٱلۡكِبَرُ وَٱمۡرَأَتِي عَاقِرٞۖ قَالَ كَذَٰلِكَ ٱللَّهُ يَفۡعَلُ مَا يَشَآءُ
(40) He ˹Zakariyyā˺ said: “My Lord, how can I have a boy when old age has overcome me and my wife is barren?” He[571] said: “Thus Allah does what He wills”.
[571] It is not specified who this reply came from. It is perceivable, however, that God communicated with him through the conduit of an angel. It is also worth noting here that Zachariah did not address the angel or ask him for anything but rather, being fully cognizant that God is ever near and answering of Prayers, directed his Prayers to God and not the intermediary.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قَالَ رَبِّ ٱجۡعَل لِّيٓ ءَايَةٗۖ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَةَ أَيَّامٍ إِلَّا رَمۡزٗاۗ وَٱذۡكُر رَّبَّكَ كَثِيرٗا وَسَبِّحۡ بِٱلۡعَشِيِّ وَٱلۡإِبۡكَٰرِ
(41) He ˹Zakariyyā˺ said: “My Lord, make me a sign ˹for this˺”. He said: “Your sign is that you would not talk to people for three days except using gestures—mention your Lord abundantly and glorify ˹Him˺[572] late and early ˹in the day˺”.
[572] Sabbiḥ, lit. glorify ˹your Lord˺, is to extol, exalt and venerate God. He was commanded to dedicate himself to God at all times.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَإِذۡ قَالَتِ ٱلۡمَلَٰٓئِكَةُ يَٰمَرۡيَمُ إِنَّ ٱللَّهَ ٱصۡطَفَىٰكِ وَطَهَّرَكِ وَٱصۡطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلۡعَٰلَمِينَ
(42) ˹Mention˺ When the angels said: “Maryam, Allah picked you, purified[573] you and favoured you over the women of the world”.
[573] That God made her purity inherent to her and known to her immediate community was for the very good reason to preempt any aspersions that would be cast on her when the time came for her delivery of Jesus. (Riḍā)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰمَرۡيَمُ ٱقۡنُتِي لِرَبِّكِ وَٱسۡجُدِي وَٱرۡكَعِي مَعَ ٱلرَّٰكِعِينَ
(43) “Maryam, devote yourself ˹obidiently˺ to your Lord, prostrate and bow down along with those who bow down ˹in Prayer˺”[574].
[574] In return for honouring her over all other women, Mary is told to devote herself to God. (al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ذَٰلِكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهِ إِلَيۡكَۚ وَمَا كُنتَ لَدَيۡهِمۡ إِذۡ يُلۡقُونَ أَقۡلَٰمَهُمۡ أَيُّهُمۡ يَكۡفُلُ مَرۡيَمَ وَمَا كُنتَ لَدَيۡهِمۡ إِذۡ يَخۡتَصِمُونَ
(44) These are some accounts of the unknown[575], We reveal them to you. You were not with them when they threw their pens[576] as to who would take charge of Maryam. You were not with them when they disputed.
[575] al-Ghayb, lit. the Unseen, what is beyond the reach of perception. Such stories, in the manner and detail told here, were not known to the Prophet (ﷺ) and his community. This is a Sign from God signifying that Muhammad (ﷺ) conveyed nothing of his own and that all was inspired by God; the accounts of Mary and her mother, Zachariah, John and Jesus given here are different from the narratives prevalent at the time. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr)
[576] Yulqūna aqlāmahum, lit. to throw their pens. It was their habit at the time to draw lots by casting reeds, which were sharpened and used as pens.
[576] Yulqūna aqlāmahum, lit. to throw their pens. It was their habit at the time to draw lots by casting reeds, which were sharpened and used as pens.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِذۡ قَالَتِ ٱلۡمَلَٰٓئِكَةُ يَٰمَرۡيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٖ مِّنۡهُ ٱسۡمُهُ ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ وَجِيهٗا فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِ وَمِنَ ٱلۡمُقَرَّبِينَ
(45) When the angels said: “Maryam, Allah gives you the good news of a word from Him[577]; his name is the Messiah, ʿĪsā, son of Maryam; honourable in the worldly life and the Hereafter, and among those drawn near[578]”.
[577] Jesus was not conceived by any human act of procreation but rather, like Adam, through God’s commanding Word: Be! Thus he is called “the Word of God”. (Ibn Kathīr, al-Saʿdī)
[578] al-Muqarrabīn, lit. the drawn near, are the select few who are close to God.
[578] al-Muqarrabīn, lit. the drawn near, are the select few who are close to God.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَيُكَلِّمُ ٱلنَّاسَ فِي ٱلۡمَهۡدِ وَكَهۡلٗا وَمِنَ ٱلصَّٰلِحِينَ
(46) “He talks to people while in the cradle[579], and as a grown man[580]; and he is one of the righteous”.
[579] He was made able to talk in the very early suckling age as a Sign to Mary’s people (cf. 19: 29-33).
[580] After attaining Messengership, to call them to God.
[580] After attaining Messengership, to call them to God.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قَالَتۡ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٞ وَلَمۡ يَمۡسَسۡنِي بَشَرٞۖ قَالَ كَذَٰلِكِ ٱللَّهُ يَخۡلُقُ مَا يَشَآءُۚ إِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
(47) She said: “My Lord, how can I have a child[581], while no human ˹has ever˺ touched[582] me?” He[583] said: “Thus Allah creates what He wills. When He decrees a matter, He only says: “Be!” and it is”.
[581] Walad is child irrespective of gender. al-Biqāʿī (Naẓm al-Durar, 4: 400) explains that Mary, unlike Zachariah who said: “ghulām-boy”, said so incredulously because, understandably, she was of a mind that conceiving a child without a meeting between a man and a woman was simply impossible.
[582] Mary only managed to allude, quite euphemistically, to sex. This is a concrete example of her exemplary upbringing—‘handsome blossoming’.
[583] The angel who was used as a conduit of communication between God and Mary.
[582] Mary only managed to allude, quite euphemistically, to sex. This is a concrete example of her exemplary upbringing—‘handsome blossoming’.
[583] The angel who was used as a conduit of communication between God and Mary.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَيُعَلِّمُهُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ
[584] How to read and write. (al-Ṭabarī, Ibn Kathīr)
[585] Made wise and discerning.
[585] Made wise and discerning.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَرَسُولًا إِلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ أَنِّي قَدۡ جِئۡتُكُم بِـَٔايَةٖ مِّن رَّبِّكُمۡ أَنِّيٓ أَخۡلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيۡـَٔةِ ٱلطَّيۡرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيۡرَۢا بِإِذۡنِ ٱللَّهِۖ وَأُبۡرِئُ ٱلۡأَكۡمَهَ وَٱلۡأَبۡرَصَ وَأُحۡيِ ٱلۡمَوۡتَىٰ بِإِذۡنِ ٱللَّهِۖ وَأُنَبِّئُكُم بِمَا تَأۡكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَ
(49) “A Messenger to the Children of Israel ˹announcing to them˺ that: “I have come to you with a Sign[586] from your Lord that: I form for you the like of the shape of a bird from clay and blow ˹my breath˺ into it and it becomes a ˹living˺ bird with Allah’s permission; I cure the born blind, the leper and bring the dead to life with Allah’s permission; I tell you of what you eat and what you store in your homes[587]—indeed in these ˹miracles˺ is a Sign for you if only you were Believers””.
[586] The following miraculous, supernatural acts are Signs of his Truthfulness. ‘Sign’ is used here as a generic noun in the singular form although the Signs told here are more than one. (cf. al-Rāzī)
[587] Even this seemingly simple act defies human capacity and is an indicator of a person’s extraordinary capability. It could have been meant to address a wider audience who might just show up and ask for a ‘casual’ sign, and after receiving it would be more receptive to the Message.
[587] Even this seemingly simple act defies human capacity and is an indicator of a person’s extraordinary capability. It could have been meant to address a wider audience who might just show up and ask for a ‘casual’ sign, and after receiving it would be more receptive to the Message.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمُصَدِّقٗا لِّمَا بَيۡنَ يَدَيَّ مِنَ ٱلتَّوۡرَىٰةِ وَلِأُحِلَّ لَكُم بَعۡضَ ٱلَّذِي حُرِّمَ عَلَيۡكُمۡۚ وَجِئۡتُكُم بِـَٔايَةٖ مِّن رَّبِّكُمۡ فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ
(50) “And I have come to confirm what came before me of the Torah, and that I shall make lawful to you some of what was forbidden for you. I came to you with a Sign from your Lord, so be Mindful of Allah and obey me”.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱللَّهَ رَبِّي وَرَبُّكُمۡ فَٱعۡبُدُوهُۚ هَٰذَا صِرَٰطٞ مُّسۡتَقِيمٞ
[588] He charted out the way to God’s Pleasure clearly to them.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
۞ فَلَمَّآ أَحَسَّ عِيسَىٰ مِنۡهُمُ ٱلۡكُفۡرَ قَالَ مَنۡ أَنصَارِيٓ إِلَى ٱللَّهِۖ قَالَ ٱلۡحَوَارِيُّونَ نَحۡنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشۡهَدۡ بِأَنَّا مُسۡلِمُونَ
(52) When ʿĪsā sensed[589] their[590] ˹ardent˺ Denial, he said: “Who are my helpers ˹in the way˺ to Allah?”[591] The disciples[592] said: “We are the helpers of ˹the way of ˺ Allah. We Believe in Allah. And bear witness that we are devoutly surrendered[593] ˹to Him˺”.
[589] Aḥassa, translated literally here, means realized. (al-Sijistānī, Gharīb al-Qur’ān, p. 52)
[590] The Deniers among the Children of Israel.
[591] Those who are willing to help him carry out the mission.
[592] al-Ḥawāriyyūn (sig. ḥawārī) are Jesus’ closest companions. The term was later applied to all those who are close followers of Prophets. It is said that they were so called, among other things, because they used to ‘yuḥawwirūna’ (to whiten) robes and other garments, i.e. bleach whites through washing as a sign of their purity. (Ibn Qutaybah, Gharīb al-Qur’ān, p.464)
[593] Muslimūn, lit. Muslims.
[590] The Deniers among the Children of Israel.
[591] Those who are willing to help him carry out the mission.
[592] al-Ḥawāriyyūn (sig. ḥawārī) are Jesus’ closest companions. The term was later applied to all those who are close followers of Prophets. It is said that they were so called, among other things, because they used to ‘yuḥawwirūna’ (to whiten) robes and other garments, i.e. bleach whites through washing as a sign of their purity. (Ibn Qutaybah, Gharīb al-Qur’ān, p.464)
[593] Muslimūn, lit. Muslims.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلۡتَ وَٱتَّبَعۡنَا ٱلرَّسُولَ فَٱكۡتُبۡنَا مَعَ ٱلشَّٰهِدِينَ
(53) “Our Lord, we have Believed in what you have brought down[594] and we have followed the Messenger, so write us down among the witnesses[595]”.
[594] The Evangel.
[595] Those who testify to the Truthfulness of the Messages coming from God.
[595] Those who testify to the Truthfulness of the Messages coming from God.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمَكَرُواْ وَمَكَرَ ٱللَّهُۖ وَٱللَّهُ خَيۡرُ ٱلۡمَٰكِرِينَ
[596] The Deniers among the Children of Israel schemed to kill Jesus (عليه السلام) but God had other plans: He prevented them from seizing Jesus and instead facilitated that they seized a look-alike without their realizing it (cf. 4: 157-159). (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِذۡ قَالَ ٱللَّهُ يَٰعِيسَىٰٓ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ كَفَرُواْ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوۡقَ ٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِۖ ثُمَّ إِلَيَّ مَرۡجِعُكُمۡ فَأَحۡكُمُ بَيۡنَكُمۡ فِيمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ
(55) When Allah said: “ʿĪsā, I shall bring your term ˹on Earth˺ to an end, elevate you to Me[597], purify you from those who Denied[598] and make those who follow you ˹prevail˺ over those who Deny until the Day of Judgement[599]. Then your ˹humans’˺ return will be to Me and I shall judge between you over that which you used to differ”.
[597] He was raised, both body and soul, to the Heavens. (al-Wāḥidī, Ibn Taymiyyah, Majmūʿ al-Fatāwā, 4: 323, Ibn ʿUthaymīn)
[598] Save you from the evil of the Deniers. (al-Ṭabarī, al-Wāsiṭī, Ibn Kathīr)
[599] This is a promise from God that true Believers who follow the Message and the path of the Prophets shall always have the upper hand. It is also a glad tiding from God to Jesus (عليه السلام) whereby people of high aspirations care not only for what is immediate to them but also for generations to come. (al-Biqāʿī, Naẓm al-Durar, 4: 421)
[598] Save you from the evil of the Deniers. (al-Ṭabarī, al-Wāsiṭī, Ibn Kathīr)
[599] This is a promise from God that true Believers who follow the Message and the path of the Prophets shall always have the upper hand. It is also a glad tiding from God to Jesus (عليه السلام) whereby people of high aspirations care not only for what is immediate to them but also for generations to come. (al-Biqāʿī, Naẓm al-Durar, 4: 421)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَأَمَّا ٱلَّذِينَ كَفَرُواْ فَأُعَذِّبُهُمۡ عَذَابٗا شَدِيدٗا فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ
(56) “As to those who Denied[600], I shall Punish them severely in this worldly life, and in the Hereafter, they shall have no helpers”.
[600] The ones who refused to accept Jesus’ Message.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَأَمَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمۡ أُجُورَهُمۡۗ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ
(57) “As to those who Believed, and did good deeds, He[601] shall pay them their rewards in full—Allah likes not the wrongdoers”.
[601] Notice the pronoun shift in this instance. The shift between the first and third person pronouns is meant to signify loftiness and authority. (al-Samīn al-Ḥalabī, al-Durr al-Maṣūn, 3: 216)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ذَٰلِكَ نَتۡلُوهُ عَلَيۡكَ مِنَ ٱلۡأٓيَٰتِ وَٱلذِّكۡرِ ٱلۡحَكِيمِ
(58) This[602] ˹is what˺ We recite to you as Signs and ˹a testimony to the Truthfulness˺ of the Wise Reminder[603].
[602] These stories of old were revealed to Prophet Muhammad (ﷺ) to prove to people, particularly those who argued with him with regards to these matters, the Truthfulness of his Message and the Qur’an.
[603] al-Dhikr al-Ḥakīm, lit. the sagacious mention, is the Qur’an.
[603] al-Dhikr al-Ḥakīm, lit. the sagacious mention, is the Qur’an.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱلۡحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلۡمُمۡتَرِينَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَمَنۡ حَآجَّكَ فِيهِ مِنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ فَقُلۡ تَعَالَوۡاْ نَدۡعُ أَبۡنَآءَنَا وَأَبۡنَآءَكُمۡ وَنِسَآءَنَا وَنِسَآءَكُمۡ وَأَنفُسَنَا وَأَنفُسَكُمۡ ثُمَّ نَبۡتَهِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡكَٰذِبِينَ
(61) Whoever argues with you regarding him[604] after the knowledge that came to you, say ˹to them˺: “Come along and let us call our children and yours, our women and yours and ourselves and yours and then pray earnestly that Allah brings down His Damnation upon the liars”.
[604] Jesus (عليه السلام). (al-Wāḥidī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ عَلِيمُۢ بِٱلۡمُفۡسِدِينَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قُلۡ يَٰٓأَهۡلَ ٱلۡكِتَٰبِ تَعَالَوۡاْ إِلَىٰ كَلِمَةٖ سَوَآءِۭ بَيۡنَنَا وَبَيۡنَكُمۡ أَلَّا نَعۡبُدَ إِلَّا ٱللَّهَ وَلَا نُشۡرِكَ بِهِۦ شَيۡـٔٗا وَلَا يَتَّخِذَ بَعۡضُنَا بَعۡضًا أَرۡبَابٗا مِّن دُونِ ٱللَّهِۚ فَإِن تَوَلَّوۡاْ فَقُولُواْ ٱشۡهَدُواْ بِأَنَّا مُسۡلِمُونَ
(64) Say ˹Muhammad˺: “People of the Book[605], come to a common word[606] between us and you, that we will not worship anything besides Allah; do not Associate anything with Him[607]; do not take each other as Lords besides Allah[608]. If they take to their heels, then say ˹Believers˺: “Bear you witness that we are devoutly surrendered[609] ˹to Him˺””.
[605] The Jews and the Christians.
[606] Kalimatin sawā’, a standard, equal footing, mutually agreed upon word, i.e. the unadulterated Monotheistic declaration of Faith: “There is no god but God”. Here all three parties, Muslims, Jews and Christians, are asked to jointly declare it while ‘truly’ Believing it. (al-Ṭabarī, al-Wāsiṭī, Ibn Kathīr)
[607] Hold them as gods besides God.
[608] Who are worshipped besides God.
[609] Muslimūn, lit. Muslims. The ones who totally surrender and devote themselves to God are the true Believers. True Belief is based on the foundation of worshipping God alone without claiming false deities besides Him, and following the example of the Prophet (ﷺ). Note that Muslims, just like Jesus’ disciples before, were required to declare to the Deniers that they are “devoutly surrendered/ submitted” to God—they do not put their desires, whims, status, wealth or families before God’s worship: “Say: “If your parents, children, brothers, spouses, clans, hard earned money, a trade for which you fear damage, and homes that you adore are favoured to you over Allah, His Messenger, and striving in His cause, then lie in waiting until Allah brings His Command to pass—Allah guides not the transgressors” (9: 24).
[606] Kalimatin sawā’, a standard, equal footing, mutually agreed upon word, i.e. the unadulterated Monotheistic declaration of Faith: “There is no god but God”. Here all three parties, Muslims, Jews and Christians, are asked to jointly declare it while ‘truly’ Believing it. (al-Ṭabarī, al-Wāsiṭī, Ibn Kathīr)
[607] Hold them as gods besides God.
[608] Who are worshipped besides God.
[609] Muslimūn, lit. Muslims. The ones who totally surrender and devote themselves to God are the true Believers. True Belief is based on the foundation of worshipping God alone without claiming false deities besides Him, and following the example of the Prophet (ﷺ). Note that Muslims, just like Jesus’ disciples before, were required to declare to the Deniers that they are “devoutly surrendered/ submitted” to God—they do not put their desires, whims, status, wealth or families before God’s worship: “Say: “If your parents, children, brothers, spouses, clans, hard earned money, a trade for which you fear damage, and homes that you adore are favoured to you over Allah, His Messenger, and striving in His cause, then lie in waiting until Allah brings His Command to pass—Allah guides not the transgressors” (9: 24).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَهۡلَ ٱلۡكِتَٰبِ لِمَ تُحَآجُّونَ فِيٓ إِبۡرَٰهِيمَ وَمَآ أُنزِلَتِ ٱلتَّوۡرَىٰةُ وَٱلۡإِنجِيلُ إِلَّا مِنۢ بَعۡدِهِۦٓۚ أَفَلَا تَعۡقِلُونَ
(65) “People of the Book, why do you argue regarding Ibrāhīm[610], while ˹both˺ the Torah and the Evangel were only sent down ˹long˺ after him?[611] Do you have no reason?”
[610] Both the Jews and the Christians claimed Abraham as their own. (al-Ṭabarī, Ibn Kathīr)
[611] That is after Abraham’s time. All their arguments about Abraham were based on apocryphal stories and not solid, authentic accounts.
[611] That is after Abraham’s time. All their arguments about Abraham were based on apocryphal stories and not solid, authentic accounts.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
هَٰٓأَنتُمۡ هَٰٓؤُلَآءِ حَٰجَجۡتُمۡ فِيمَا لَكُم بِهِۦ عِلۡمٞ فَلِمَ تُحَآجُّونَ فِيمَا لَيۡسَ لَكُم بِهِۦ عِلۡمٞۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
(66) “Here you are; you have argued about that of which you have knowledge, ˹but˺ why would you argue about that of which you have no knowledge[612]? Allah knows and you do not know”.
[612] Regarding Abraham’s true Faith. (al-Ṭabarī, Ibn Kathīr, al-Qurṭubī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
مَا كَانَ إِبۡرَٰهِيمُ يَهُودِيّٗا وَلَا نَصۡرَانِيّٗا وَلَٰكِن كَانَ حَنِيفٗا مُّسۡلِمٗا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
(67) Ibrāhīm was neither a Jew nor was he a Christian, but he was rightly oriented[613], devoutly surrendered[614] and was not among the Associators.
[613] Ḥanīf, is a very rich term but basically it means a pristine Believer. The basic semantic meaning of the root ḥ-n-f is inclination towards uprightness and eschewing crookedness.
[614] Musliman, lit. Muslim. The theme of true Belief (Islām) is carried on here.
[614] Musliman, lit. Muslim. The theme of true Belief (Islām) is carried on here.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ أَوۡلَى ٱلنَّاسِ بِإِبۡرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَٰذَا ٱلنَّبِيُّ وَٱلَّذِينَ ءَامَنُواْۗ وَٱللَّهُ وَلِيُّ ٱلۡمُؤۡمِنِينَ
(68) Indeed those who can claim Ibrāhīm most are those who ˹truly˺ followed him, ˹as well as˺ this Prophet and the Believers[615]—Allah is the Ally of the Believers.
[615] Prophet Muhammad (ﷺ) and the Believing community around him, have more right to Abraham than any other nation, because they are the ones who truly follow his path unwaveringly. A true follower of the religion of Abraham is a truthful Monotheist; he worships God alone without the slightest form of Association (polytheism).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَهۡلَ ٱلۡكِتَٰبِ لِمَ تَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَأَنتُمۡ تَشۡهَدُونَ
(70) “People of the Book, why do you Deny Allah’s Signs, while you bear witness ˹to their Truth˺?[616]”
[616] Here they are reproached for publicly Denying the Truth with which Prophet Muhammad (ﷺ) came to them, while they have it written in their Books but hide it from people.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَهۡلَ ٱلۡكِتَٰبِ لِمَ تَلۡبِسُونَ ٱلۡحَقَّ بِٱلۡبَٰطِلِ وَتَكۡتُمُونَ ٱلۡحَقَّ وَأَنتُمۡ تَعۡلَمُونَ
(71) “People of the Book, why do you confuse Truth with falsehood, and suppress the Truth knowingly?”[617]
[617] In Ayas 64, 65, 66, 70 and 71 those who were given the Scripture are enticingly called by the honorific epithet, ‘People of the Book’, and gently implored to listen to reason.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَقَالَت طَّآئِفَةٞ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ ءَامِنُواْ بِٱلَّذِيٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُواْ وَجۡهَ ٱلنَّهَارِ وَٱكۡفُرُوٓاْ ءَاخِرَهُۥ لَعَلَّهُمۡ يَرۡجِعُونَ
(72) A faction of the People of the Book ˹connivingly˺ said: “Believe in what was sent down to the Believers early in the day, and then Deny it at the end of it[618]. So that they ˹Believers˺ may retract”[619].
[618] At a later time in the day.
[619] This is a privileged glimpse given to the Prophet (ﷺ) by God into the ways and wiles of his antagonists. In order to sow the seed of doubt in the minds of Believers, they hatched the plot of claiming to embrace Faith after giving the matter some thought, only to disclaim it as untrue shortly thereafter, seemingly as a result of much consideration and insider knowledge. They hoped that this would cause some Believers to waver on the ground that they would see these so-called knowledgeable people abandon the religion in such a way. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[619] This is a privileged glimpse given to the Prophet (ﷺ) by God into the ways and wiles of his antagonists. In order to sow the seed of doubt in the minds of Believers, they hatched the plot of claiming to embrace Faith after giving the matter some thought, only to disclaim it as untrue shortly thereafter, seemingly as a result of much consideration and insider knowledge. They hoped that this would cause some Believers to waver on the ground that they would see these so-called knowledgeable people abandon the religion in such a way. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَا تُؤۡمِنُوٓاْ إِلَّا لِمَن تَبِعَ دِينَكُمۡ قُلۡ إِنَّ ٱلۡهُدَىٰ هُدَى ٱللَّهِ أَن يُؤۡتَىٰٓ أَحَدٞ مِّثۡلَ مَآ أُوتِيتُمۡ أَوۡ يُحَآجُّوكُمۡ عِندَ رَبِّكُمۡۗ قُلۡ إِنَّ ٱلۡفَضۡلَ بِيَدِ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٞ
(73) “And confide only in those who follow your religion[620] –Say ˹Muhammad˺: “˹True˺ Guidance is surely the guidance of Allah”[621]– lest that anyone would be given the like of what you were given, or that they should use it as an argument against you in front of your Lord”[622]. Say ˹Muhammad˺: “Grace[623] is in the Hand of Allah, He bestows it unto whomever He wills—Allah is All-Encompassing, All-Knowing”.
[620] They took a pledge to reveal their secrets and the Truth of what their Books really say only to those who follow their way and religion.
[621] This is the reply to the Believers’ detractors: guidance is in the Hand of God, and whatever you do will be of no avail if He does not wish it to happen (al-Ṭabarī, Ibn Kathīr). This parenthetical interjection is meant to emphasize that their mischievous efforts and devious plans will be thwarted prematurely, even before they have the chance to bring them into action. (al-Alūsī)
[622] They fear that people, if taught what their Books really say, would be on an equal footing with them in terms of knowledge, so they hid it, fearing either to lose this advantageous privilege or that it be used in argument against them. (Ibn Kathīr, al-Saʿdī)
[623] Guidance to Belief and the Straight Path. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[621] This is the reply to the Believers’ detractors: guidance is in the Hand of God, and whatever you do will be of no avail if He does not wish it to happen (al-Ṭabarī, Ibn Kathīr). This parenthetical interjection is meant to emphasize that their mischievous efforts and devious plans will be thwarted prematurely, even before they have the chance to bring them into action. (al-Alūsī)
[622] They fear that people, if taught what their Books really say, would be on an equal footing with them in terms of knowledge, so they hid it, fearing either to lose this advantageous privilege or that it be used in argument against them. (Ibn Kathīr, al-Saʿdī)
[623] Guidance to Belief and the Straight Path. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَخۡتَصُّ بِرَحۡمَتِهِۦ مَن يَشَآءُۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
۞ وَمِنۡ أَهۡلِ ٱلۡكِتَٰبِ مَنۡ إِن تَأۡمَنۡهُ بِقِنطَارٖ يُؤَدِّهِۦٓ إِلَيۡكَ وَمِنۡهُم مَّنۡ إِن تَأۡمَنۡهُ بِدِينَارٖ لَّا يُؤَدِّهِۦٓ إِلَيۡكَ إِلَّا مَا دُمۡتَ عَلَيۡهِ قَآئِمٗاۗ ذَٰلِكَ بِأَنَّهُمۡ قَالُواْ لَيۡسَ عَلَيۡنَا فِي ٱلۡأُمِّيِّـۧنَ سَبِيلٞ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُونَ
(75) Of the People of the Book are those whom if you entrust with hoards ˹of wealth˺[624] they would restore it back to you, and ˹there are however˺ of them others whom if entrusted with a ˹single˺ dinar they would not restore it back to you unless you run after them ˹for it˺. This ˹they do˺ because they say: “We will not be held accountable for what we do to the illiterates[625]”. They ascribe ˹such˺ fabrications to Allah willingly!
[624] Qinṭār, is a huge amount of money, the exact measure of which is subject to debate. (al-Sijistānī, Gharīb al-Qur’ān, 1: 88; Ibn Fāris, Maqāyīs al-Lughah, 1: 28)
[625] al-Ummiyyūn, the Arabs, who had no grasp of reading and writing, except a very few. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 101)
[625] al-Ummiyyūn, the Arabs, who had no grasp of reading and writing, except a very few. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 101)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
بَلَىٰۚ مَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ وَٱتَّقَىٰ فَإِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَّقِينَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱلَّذِينَ يَشۡتَرُونَ بِعَهۡدِ ٱللَّهِ وَأَيۡمَٰنِهِمۡ ثَمَنٗا قَلِيلًا أُوْلَٰٓئِكَ لَا خَلَٰقَ لَهُمۡ فِي ٱلۡأٓخِرَةِ وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيۡهِمۡ يَوۡمَ ٱلۡقِيَٰمَةِ وَلَا يُزَكِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٞ
(77) Those who trade off Allah’s pledge and their oaths[626] for a pittance, will have nothing to claim in the Hereafter and Allah will not talk to them; neither will He look at them nor purify them[627]—theirs is a painful Punishment.
[626] This pledge and oath is explained in Aya 81 below; that is, to Believe in the Prophethood of Muhammad (ﷺ) and support him. Yet the ruling applies to all those who break their binding oaths to gain what is not rightly theirs (cf. Riḍā).
[627] Absolve their sins.
[627] Absolve their sins.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَإِنَّ مِنۡهُمۡ لَفَرِيقٗا يَلۡوُۥنَ أَلۡسِنَتَهُم بِٱلۡكِتَٰبِ لِتَحۡسَبُوهُ مِنَ ٱلۡكِتَٰبِ وَمَا هُوَ مِنَ ٱلۡكِتَٰبِ وَيَقُولُونَ هُوَ مِنۡ عِندِ ٱللَّهِ وَمَا هُوَ مِنۡ عِندِ ٱللَّهِۖ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُونَ
(78) A party of them twist their tongues with the Book[628] so that you may think it ˹part˺ of the Book; it is not ˹part˺ of the Book! And they say: “It is from Allah!” But it is not from Allah! They ascribe such fabrications to Allah advertently!
[628] The Book meant here is the Torah. “Twist their tongues with the Book”, means they distort it by either muddling the pronunciation of its words or manipulating and misinterpreting its meaning. (al-Ṭabarī, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ
(79) It is not ˹possible˺ for a human, to whom Allah gives the Book, ˹sound˺ judgement and Prophethood, to then say to people: “Be my servants instead of Allah”[629]. But ˹he would say˺: “Be godly, because of the Book you teach and because of your ˹diligent˺ study ˹of it˺”.
[629] al-Bayhaqī in al-Dalā’il (quoted in al-Tafsīr al-Ṣaḥīḥ, 2:43) documents that Ibn ʿAbbās (رضي الله عنهما) narrated that Abū Rāfiʿ al-Qaraẓī said: “When the learned Jews and Christians came to the Prophet (ﷺ) and he called them to Islam, they replied: “Do you Muhammad want us to worship you just like the Christians worship Jesus, son of Mary?”… The Prophet (ﷺ) said: “I seek refuge by Allah that I shall call to the worship of any other besides Him. This is not what He sent me for!”
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَا يَأۡمُرَكُمۡ أَن تَتَّخِذُواْ ٱلۡمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرۡبَابًاۚ أَيَأۡمُرُكُم بِٱلۡكُفۡرِ بَعۡدَ إِذۡ أَنتُم مُّسۡلِمُونَ
(80) He would not bid you to take the angels and the Prophets as Lords[630]. Would he order you into Denial after you have become devoutly submitted ˹Believers˺?
[630] Worshipped besides God.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُكُم مِّن كِتَٰبٖ وَحِكۡمَةٖ ثُمَّ جَآءَكُمۡ رَسُولٞ مُّصَدِّقٞ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥۚ قَالَ ءَأَقۡرَرۡتُمۡ وَأَخَذۡتُمۡ عَلَىٰ ذَٰلِكُمۡ إِصۡرِيۖ قَالُوٓاْ أَقۡرَرۡنَاۚ قَالَ فَٱشۡهَدُواْ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ
(81) ˹Mention˺ When Allah took the oath of ˹all˺ the Prophets[631]: “For the Book and Wisdom I granted you, when a Messenger[632] comes to you confirming what you have, you should Believe in him and support him”. ˹Allah˺ Said: “Do you affirm and take My solemn pledge for it?” They ˹the Prophets˺ said: “We approve”. He ˹Allah˺ said: “Then bear witness[633] and I bear witness with you ˹to this˺”.
[631] Ibn ʿAṭiyyah (1: 463) says: “It is possible that this oath was taken at the time the offspring of Adam were taken out of his back as breaths ˹cf. 7: 172˺, or taken from each Prophet at the time of his mission”.
[632] al-Wāḥidī, al-Qurṭubī, Ibn Kathīr, Ibn Taymiyyah (al-Zuhd wa al-Waraʿ wa al-ʿIbādah, p. 157) are of the opinion that this Messenger is Prophet Muhammad (ﷺ). Alternatively, but less plausibly, because unlike Prophet Muhammad (ﷺ) most Prophets were sent for a specific nation and only for a specified period of time, it could mean that each and every Prophet was made to take a solemn oath, and in turn bid his followers to Believe in and support any Prophet that comes with the like of what they have. The theme carries on from earlier ayas highlighting that although the People of the Book were fully aware of the Truthfulness of Prophet Muhammad (ﷺ), because he was specifically mentioned in their books, they nonetheless hid the Truth for ulterior motives fearing to lose their privileged status. The Qur’an brings the scenario to a close as follows: “Those who follow the illiterate ˹gentile˺ Prophet whom they find written in the Torah and the Evangel; he calls them to what is virtuous and warns them against vile deeds, makes lawful to them good things and forbids for them what is impure, and relieves them from their burdens and shackles. Those who Believe in him, bolster and support him and follow the Light that came with him, these are the Successful” (7: 157).
[633] This pledge is to be honoured not only by the Prophets but, by extension, their followers too. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī)
[632] al-Wāḥidī, al-Qurṭubī, Ibn Kathīr, Ibn Taymiyyah (al-Zuhd wa al-Waraʿ wa al-ʿIbādah, p. 157) are of the opinion that this Messenger is Prophet Muhammad (ﷺ). Alternatively, but less plausibly, because unlike Prophet Muhammad (ﷺ) most Prophets were sent for a specific nation and only for a specified period of time, it could mean that each and every Prophet was made to take a solemn oath, and in turn bid his followers to Believe in and support any Prophet that comes with the like of what they have. The theme carries on from earlier ayas highlighting that although the People of the Book were fully aware of the Truthfulness of Prophet Muhammad (ﷺ), because he was specifically mentioned in their books, they nonetheless hid the Truth for ulterior motives fearing to lose their privileged status. The Qur’an brings the scenario to a close as follows: “Those who follow the illiterate ˹gentile˺ Prophet whom they find written in the Torah and the Evangel; he calls them to what is virtuous and warns them against vile deeds, makes lawful to them good things and forbids for them what is impure, and relieves them from their burdens and shackles. Those who Believe in him, bolster and support him and follow the Light that came with him, these are the Successful” (7: 157).
[633] This pledge is to be honoured not only by the Prophets but, by extension, their followers too. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَمَن تَوَلَّىٰ بَعۡدَ ذَٰلِكَ فَأُوْلَٰٓئِكَ هُمُ ٱلۡفَٰسِقُونَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
أَفَغَيۡرَ دِينِ ٱللَّهِ يَبۡغُونَ وَلَهُۥٓ أَسۡلَمَ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ طَوۡعٗا وَكَرۡهٗا وَإِلَيۡهِ يُرۡجَعُونَ
(83) Would they seek other than the religion of Allah while to Him devoutly submitted whoever is on Earth and the Heavens willingly and unwillingly—and to Him they shall return?
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قُلۡ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ عَلَيۡنَا وَمَآ أُنزِلَ عَلَىٰٓ إِبۡرَٰهِيمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ
(84) Say ˹Muhammad[634]˺: “We Believe in Allah; what was sent down to us; what was sent down to Ibrāhīm ˹Abraham˺, Ismāʿīl ˹Ishmael˺, Isḥāq ˹Isaac˺, Yaʿqūb ˹Jacob˺ and the Tribes[635]; and what was given to Mūsā ˹Moses˺, ʿĪsā ˹Jesus˺ and the Prophets from their Lord, we make no distinction between them and to Him we are devoutly submitted”.
[634] The main addressee is Prophet Muhammad (ﷺ) but his followers are included by default. Hence, the plural form of the verbs in the dictated declaration.
[635] al-Asbāṭ are the different tribes of the Children of Israel who are the offspring of the twelve sons of Jacob, in other words, Israel. (Ibn Kathīr)
[635] al-Asbāṭ are the different tribes of the Children of Israel who are the offspring of the twelve sons of Jacob, in other words, Israel. (Ibn Kathīr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمَن يَبۡتَغِ غَيۡرَ ٱلۡإِسۡلَٰمِ دِينٗا فَلَن يُقۡبَلَ مِنۡهُ وَهُوَ فِي ٱلۡأٓخِرَةِ مِنَ ٱلۡخَٰسِرِينَ
(85) Whoever seeks a religion other than Islam[636], it will not be accepted from him and in the Hereafter he is one of the Losers.
[636] ‘Islam’ here, which may very well carry traces of its linguistic meaning, surrender/submission, is the religion of Muhammad (ﷺ). It is the final, most perfect Message that came from God: “Today ˹the day of ʿArafāt˺ I have finalized your religion for you, perfected My Favour on you and I approve Islam as a religion for you” (5:3). The next aya, 3: 86, in which the to-be-followed ‘Messenger’ is again evoked, further underlines this. al-Biqāʿī (Naẓm al-Durar, 475) says: “…islām ˹the lexical term and its derivatives˺ is mentioned repeatedly here ˹in these thematically related ayas˺ because it falls within the bounds of the solemn pledge that was taken for the to-be-followed Messenger ˹who was always to come˺—he is to be followed with total surrender ˹unconditionally˺”.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
كَيۡفَ يَهۡدِي ٱللَّهُ قَوۡمٗا كَفَرُواْ بَعۡدَ إِيمَٰنِهِمۡ وَشَهِدُوٓاْ أَنَّ ٱلرَّسُولَ حَقّٞ وَجَآءَهُمُ ٱلۡبَيِّنَٰتُۚ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ
(86) How would Allah guide ˹those˺ people who Denied after their Belief? They had borne witness that the Messenger[637] is true and clear evidences had come to them—Allah does not guide the unjust people.
[637] Muhammad (ﷺ). The epithet ‘Messenger’ reverberates the one mentioned in Aya 81 above.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
أُوْلَٰٓئِكَ جَزَآؤُهُمۡ أَنَّ عَلَيۡهِمۡ لَعۡنَةَ ٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجۡمَعِينَ
(87) The requital of those is that the damnation of Allah, the angels and all humans is on them.[638]
[638] This severe requital is meant to further underline the significance of Islam, the accepted religion in God’s Sight, on the one hand, and the gravity of renouncing it, on the other. (al-Rāzī).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِلَّا ٱلَّذِينَ تَابُواْ مِنۢ بَعۡدِ ذَٰلِكَ وَأَصۡلَحُواْ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ
(89) Except those who repent[639] afterwards and make amends, then Allah is certainly All-Forgiving, Most Merciful.[640]
[639] At-Tawbah, lit. repentance, is not only to feel regret for something one has done, but also to acknowledge the sinfulness of one’s past action or conduct by showing sincere remorse and undertaking to reform in the future. It comprises both feeling sorry for one’s sins and committing to not fall into them again.
[640] According to Ibn ʿAbbās (رضي الله عنهما) the reason for the revelation of Ayas 86-89 is that: “A man of the Anṣār professed Islam then he renounced it and became a Denier again. Then he felt sorry and sent to his folks to ask the Messenger of Allah (ﷺ) if he could revert to Islam. They went to the Messenger of Allah (ﷺ) and said: “So-and-so has repented and he asks if he can come back to Islam”. Then the ayas: “How will Allah guide those who Denied after their Belief?” until: “All-Forgiving, Most Merciful”, were revealed. He was sent after and became Muslim again”. (al-Nasā’ī: 4068, Aḥmad: 2218, Ibn Ḥibbān: 4477, al-Ḥākim: 8092)
[640] According to Ibn ʿAbbās (رضي الله عنهما) the reason for the revelation of Ayas 86-89 is that: “A man of the Anṣār professed Islam then he renounced it and became a Denier again. Then he felt sorry and sent to his folks to ask the Messenger of Allah (ﷺ) if he could revert to Islam. They went to the Messenger of Allah (ﷺ) and said: “So-and-so has repented and he asks if he can come back to Islam”. Then the ayas: “How will Allah guide those who Denied after their Belief?” until: “All-Forgiving, Most Merciful”, were revealed. He was sent after and became Muslim again”. (al-Nasā’ī: 4068, Aḥmad: 2218, Ibn Ḥibbān: 4477, al-Ḥākim: 8092)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱلَّذِينَ كَفَرُواْ بَعۡدَ إِيمَٰنِهِمۡ ثُمَّ ٱزۡدَادُواْ كُفۡرٗا لَّن تُقۡبَلَ تَوۡبَتُهُمۡ وَأُوْلَٰٓئِكَ هُمُ ٱلضَّآلُّونَ
(90) Those who Denied after their Belief and then increased in Denial, their repentance will not be accepted[641]—those are the misguided.
[641] As for those who renounce Islam and, by time, grow stauncher in Denial until the hour of death befalls them, their extemporaneous, spur-of-the-moment repentance will not be accepted (cf. 4: 17-18). Had this repentance been made earlier and more sincerely, it could have been accepted (al-Wāḥidī, Ibn Kathīr, al-Shinqīṭī). Ibn Taymiyyah says that this is the opinion of the majority of scholars (Majmūʿ al-Fatāwā, 1: 202).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱلَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمۡ كُفَّارٞ فَلَن يُقۡبَلَ مِنۡ أَحَدِهِم مِّلۡءُ ٱلۡأَرۡضِ ذَهَبٗا وَلَوِ ٱفۡتَدَىٰ بِهِۦٓۗ أُوْلَٰٓئِكَ لَهُمۡ عَذَابٌ أَلِيمٞ وَمَا لَهُم مِّن نَّٰصِرِينَ
(91) Those who Deny and die as Deniers, ˹as much as˺ Earth’s fill of gold will not be accepted from any of them[642], even if he were to ransom himself with it—for those is a painful Punishment and they will have no helpers.
[642] Cf. 5:36 and 57:15. Anas Ibn Mālik (رضي الله عنه) narrated that the Prophet (ﷺ) said: “On the Day of Judgement, Almighty Allah poses a question to the one who is being tormented the least among the denizens of Hellfire: “If you possess all that the Earth holds, would you ransom yourself with it?” He says: “Yes!” Then Allah says: “I wanted from you much less than that—that you do not Associate any other ˹in worship˺ with Me, but you were bent on Associating with Me!” (al-Bukhārī: 6557, Muslim: 2805)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لَن تَنَالُواْ ٱلۡبِرَّ حَتَّىٰ تُنفِقُواْ مِمَّا تُحِبُّونَۚ وَمَا تُنفِقُواْ مِن شَيۡءٖ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٞ
(92) You ˹Believers˺ will not gain ˹the reward of ˺ sincere piety[643] until you spend out of that which you love. Whatever you spend, Allah knows about it very well.
[643] al-Birr is sincere piety which leads to great bounty, God’s Grace and Paradise. Ibn Masʿūd (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Adhere to Truthfulness ˹aṣ-ṣidq˺ for it leads to sincere piety ˹al-birr˺, and sincere piety leads to Paradise”. (al-Bukhārī: 6094, Muslim: 2607) al-Tafsīr al-Muyassar, based on the opinion of the great Qur’an exegetes – Ibn Masʿūd, Ibn ʿAbbās, ʿAṭā’, Mujāhid, ʿAmr Ibn Maymūn and As-Suddī – actually has it that al-birr is Paradise itself in this instance. al-Qurṭubī says that rationalization of this opinion is such that it means: “You will not attain the reward of sincere piety until…”. By contrast to the fate of the Deniers whose good deeds in this world, whatever these might be, will be of no avail to them, Believers are encouraged to choose for spending the best of theirs in order to be admitted into God’s great Grace of Paradise. Sincere piety and its reward, Paradise, is only attained when one prevails over one’s self, loves God more than anything else and is willing to sacrifice everything in His cause.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
۞ كُلُّ ٱلطَّعَامِ كَانَ حِلّٗا لِّبَنِيٓ إِسۡرَٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسۡرَٰٓءِيلُ عَلَىٰ نَفۡسِهِۦ مِن قَبۡلِ أَن تُنَزَّلَ ٱلتَّوۡرَىٰةُۚ قُلۡ فَأۡتُواْ بِٱلتَّوۡرَىٰةِ فَٱتۡلُوهَآ إِن كُنتُمۡ صَٰدِقِينَ
(93) All food was lawful for the Children of Israel except what Israel ˹Jacob˺ made unlawful for himself[644] before the Torah was sent down. Say ˹Muhammad˺: “Bring the Torah and recite it if you are truthful!”[645]
[644] After establishing Islam as the religion to be followed, the argument with the People of the Book continues here. Ibn ʿAbbās (رضي الله عنهما) narrated that: “A group of Jews came to the Prophet (ﷺ) and said to him: “Abū al-Qāsim, tell us about a few things none but a real Prophet knows about”. Among the questions they asked was: “What food did Israel make unlawful for himself before the Torah was revealed?” He replied: “I ask you by Allah Who sent down the Torah to Moses, do you not know that Israel became very ill and his illness dragged on for a long time then he vowed that he would make unlawful for himself the drink and food he loved most should Allah cure him? The best food for him was camel meat and the drink he loved most was camel milk”. They said: “By Allah you are correct!”” (Aḥmad: 2471; al-Ṭabarānī, al-Muʿjam al-Kabīr: 13012)
[645] Saʿdī comments: “This is in answer to the Jews who claimed that abrogation is not lawful. They Denied the Messengership of Jesus and Muhammad (ﷺ) on this basis because they came with laws and doctrines different from those found in the Torah. So it is only fair to use their own Scripture in argument against them; this whereby the ruling that all types of food were lawful for the Children of Israel except what he made unlawful to himself and to which his children followed suit, that is before the Torah was sent down to Moses. But when the Torah was sent down, it made unlawful to them other types of food besides those made unlawful earlier by Israel. ˹Thus the ruling that all food was lawful to them was abrogated by the Torah itself.˺ Then Allah commanded his Messenger (ﷺ) to ask them to bring the Torah and recite it if they persisted in denying”. (Cf. also al-Ṭabarī, Ibn Kathīr, Ibn al-Qayyim, Ighāthat al-Lahfān, 2:321) In his translation of this aya Muhammad Asad has the following annotation: “This is a reference to the unwarranted Jewish belief that the Mosaic food restrictions were an eternal law decreed by God. As against this claim, the Qur’an stresses that no food restrictions had been imposed before the time of Moses and, secondly, that the restrictions arising from the Mosaic Law were imposed on the Children of Israel alone. To claim that they represent an eternal divine law is described here as “inventing lies about God””. This is further proof to the Children of Israel that Prophet Muhammad (ﷺ), who utters nothing out of desire and is inspired by God Himself, was Truthful and confirmed what was in their Book. So the onus of Believing in him lies on them as he was also at the end of the road that their forefather, Abraham (cf. 2: 133), whom they claim as their own and profess to follow his doctrine, had lain down.
[645] Saʿdī comments: “This is in answer to the Jews who claimed that abrogation is not lawful. They Denied the Messengership of Jesus and Muhammad (ﷺ) on this basis because they came with laws and doctrines different from those found in the Torah. So it is only fair to use their own Scripture in argument against them; this whereby the ruling that all types of food were lawful for the Children of Israel except what he made unlawful to himself and to which his children followed suit, that is before the Torah was sent down to Moses. But when the Torah was sent down, it made unlawful to them other types of food besides those made unlawful earlier by Israel. ˹Thus the ruling that all food was lawful to them was abrogated by the Torah itself.˺ Then Allah commanded his Messenger (ﷺ) to ask them to bring the Torah and recite it if they persisted in denying”. (Cf. also al-Ṭabarī, Ibn Kathīr, Ibn al-Qayyim, Ighāthat al-Lahfān, 2:321) In his translation of this aya Muhammad Asad has the following annotation: “This is a reference to the unwarranted Jewish belief that the Mosaic food restrictions were an eternal law decreed by God. As against this claim, the Qur’an stresses that no food restrictions had been imposed before the time of Moses and, secondly, that the restrictions arising from the Mosaic Law were imposed on the Children of Israel alone. To claim that they represent an eternal divine law is described here as “inventing lies about God””. This is further proof to the Children of Israel that Prophet Muhammad (ﷺ), who utters nothing out of desire and is inspired by God Himself, was Truthful and confirmed what was in their Book. So the onus of Believing in him lies on them as he was also at the end of the road that their forefather, Abraham (cf. 2: 133), whom they claim as their own and profess to follow his doctrine, had lain down.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَمَنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ ٱلۡكَذِبَ مِنۢ بَعۡدِ ذَٰلِكَ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قُلۡ صَدَقَ ٱللَّهُۗ فَٱتَّبِعُواْ مِلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
(95) Say ˹Muhammad˺: “Allah has stated the Truth! Hence follow the creed of Ibrāhīm[646], who was rightly oriented[647] and he was not among the Associators.
[646] The creed of Ibrāhīm, millata Ibrāhīm, is the most primordial precursor to Islam, the religion with which Muhammad (ﷺ) was sent. The Qur’an states this in various places: 2: 35, 4: 125, 6: 161 and 16: 123.
[647] Ḥanīf is a pristine Believer. The basic semantic meaning of the root ḥ-n-f is inclination towards uprightness and eschewing crookedness.
[647] Ḥanīf is a pristine Believer. The basic semantic meaning of the root ḥ-n-f is inclination towards uprightness and eschewing crookedness.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ أَوَّلَ بَيۡتٖ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكٗا وَهُدٗى لِّلۡعَٰلَمِينَ
(96) The first House ˹of worship˺[648] laid down for mankind is the one in Bakkah[649], blessed and ˹a beacon of ˺ guidance[650] for all beings.
[648] Allusion here is made to the Jews’ objection to the change in the direction of Prayer from Jerusalem to Makkah (cf. 2: 142). Muhammad Asad has this footnote: “The mention, in this context, of the Temple in Mecca - that is, the Kaʿbah - arises from the fact that it is the direction of prayer (qiblah) stipulated in the Qur’an. Since the prototype of the Kaʿbah was built by Abraham and Ishmael (see 2:125 ff.) - and is, therefore, much older than the Temple of Solomon in Jerusalem - its establishment as the qiblah of the followers of the Qur’an does not only not imply any break with the Abrahamic tradition (on which, ultimately, the whole Bible rests), but, on the contrary, re-establishes direct contact with that Patriarch”.
[649] Another name of Makkah. Arab lexicographers rationalized this naming relying on the rules of the Arabic language (cf. among others al-Farāhīdī’s al-ʿAyn, al-Azharī’s Tahdhīb al-Lughah, Ibn Fāris’s Maqāyīs al-Lughah). Archaeologists have it that it is an ancient name for Makkah (Barbara Ann Kipfer (2000) Encyclopaedic dictionary of archaeology. Springer, p. 342). Unlike in 48:24 where the then, and still, current name of the city, Makkah, was used, the ancient name of the city, Bakkah, is, in a sense, used here to drive home the message of the antiquity of the House and by extension the Islamic Monotheistic Message itself, which takes after the Abrahamic creed in its pristine state.
[650] Of this, is that people direct themselves towards it in Prayer and head for it for ʿumrah and Hajj. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr)
[649] Another name of Makkah. Arab lexicographers rationalized this naming relying on the rules of the Arabic language (cf. among others al-Farāhīdī’s al-ʿAyn, al-Azharī’s Tahdhīb al-Lughah, Ibn Fāris’s Maqāyīs al-Lughah). Archaeologists have it that it is an ancient name for Makkah (Barbara Ann Kipfer (2000) Encyclopaedic dictionary of archaeology. Springer, p. 342). Unlike in 48:24 where the then, and still, current name of the city, Makkah, was used, the ancient name of the city, Bakkah, is, in a sense, used here to drive home the message of the antiquity of the House and by extension the Islamic Monotheistic Message itself, which takes after the Abrahamic creed in its pristine state.
[650] Of this, is that people direct themselves towards it in Prayer and head for it for ʿumrah and Hajj. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فِيهِ ءَايَٰتُۢ بَيِّنَٰتٞ مَّقَامُ إِبۡرَٰهِيمَۖ وَمَن دَخَلَهُۥ كَانَ ءَامِنٗاۗ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلۡبَيۡتِ مَنِ ٱسۡتَطَاعَ إِلَيۡهِ سَبِيلٗاۚ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِيٌّ عَنِ ٱلۡعَٰلَمِينَ
(97) In it ˹the House˺ there are clear Signs: Ibrāhīm’s climbing-stone[651], and whoever enters it becomes safe[652]. Pilgrimage to the House is ˹a duty˺ owed to Allah by all people—˹especially˺ those who have the means to undertake it. But those who Deny[653], ˹should know that˺ Allah is in no need of creation.
[651] Maqām Ibrāhīm is the stone on which Abraham (عليه السلام) stood while building the Kaʿbah. It is an everlasting Sign and evidence to all people of the relationship of Islam to Abraham’s creed.
[652] Cf. 29: 67, 106: 3-4. Ibn ʿAbbās (رضي الله عنهما) narrated that on the day of the liberation of Makkah the Prophet (ﷺ) declared: “This town was sanctified by Allah when He created the Heavens and Earth and for this it is sanctified until the Day of Judgement. It was not ever allowed for anyone before me to fight in it. Fighting ˹in it˺ was only allowed for me for part of a day. ˹I repeat˺ It is sanctified for its sanctification by Allah until the Day of Judgement. Its thorn ˹branches˺ shall not be torn down ˹for fodder˺, its game ˹/prey˺ shall not be scared off, lost belongings in it should not be forfeited unless announced and its saplings shall not be cut down”. (al-Bukhārī: 1834, Muslim: 3189) These minor acts are categorically stated as forbidden, what then to say of something as grave as harming a human soul in the Sanctuary.
[653] That Hajj is obligatory.
[652] Cf. 29: 67, 106: 3-4. Ibn ʿAbbās (رضي الله عنهما) narrated that on the day of the liberation of Makkah the Prophet (ﷺ) declared: “This town was sanctified by Allah when He created the Heavens and Earth and for this it is sanctified until the Day of Judgement. It was not ever allowed for anyone before me to fight in it. Fighting ˹in it˺ was only allowed for me for part of a day. ˹I repeat˺ It is sanctified for its sanctification by Allah until the Day of Judgement. Its thorn ˹branches˺ shall not be torn down ˹for fodder˺, its game ˹/prey˺ shall not be scared off, lost belongings in it should not be forfeited unless announced and its saplings shall not be cut down”. (al-Bukhārī: 1834, Muslim: 3189) These minor acts are categorically stated as forbidden, what then to say of something as grave as harming a human soul in the Sanctuary.
[653] That Hajj is obligatory.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قُلۡ يَٰٓأَهۡلَ ٱلۡكِتَٰبِ لِمَ تَصُدُّونَ عَن سَبِيلِ ٱللَّهِ مَنۡ ءَامَنَ تَبۡغُونَهَا عِوَجٗا وَأَنتُمۡ شُهَدَآءُۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
(99) Say ˹Muhammad˺: “People of the Book, why do you turn away those who have Believed from the path of Allah[654]; seeking to make it crooked while you are witnesses?[655] Allah is never unaware of what you do!
[654] Cf. 3: 72.
[655] They are chastised for cooking up schemes to deviate people from the Straight Path while being fully aware and secretly bearing witness to the Truth which is mentioned in their Books. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[655] They are chastised for cooking up schemes to deviate people from the Straight Path while being fully aware and secretly bearing witness to the Truth which is mentioned in their Books. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تُطِيعُواْ فَرِيقٗا مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ يَرُدُّوكُم بَعۡدَ إِيمَٰنِكُمۡ كَٰفِرِينَ
(100) You who Believe, if you obey a party of those who were given the Book, they will turn you back into Deniers after you have Believed.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَكَيۡفَ تَكۡفُرُونَ وَأَنتُمۡ تُتۡلَىٰ عَلَيۡكُمۡ ءَايَٰتُ ٱللَّهِ وَفِيكُمۡ رَسُولُهُۥۗ وَمَن يَعۡتَصِم بِٱللَّهِ فَقَدۡ هُدِيَ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
(101) ˹But˺ How ˹is it possible that˺ you will Deny while the Signs[656] of Allah are recited to you and ˹while˺ His Messenger is in your midst? Whoever holds tight to Allah[657], then he is guided to a Straight Path.
[656] Qur’anic ayas.
[657] By holding tight to the surest of ties (al-ʿurwatu al-wuthqā) mentioned in 2: 256, i.e. Islam. Holding tight to al-ʿurwatu al-wuthqā is the surest way of deliverance even long after the Prophet’s (ﷺ) demise. Abū Hurayrah (رضي الله عنه) narrated that the Prophet said: “I leave behind me two things. You will not go astray as long as you adhere to them: the Book of Allah and my Sunnah. They will not separate until they come to the Basin ˹in the Hereafter˺”. (Mālik: 32)
[657] By holding tight to the surest of ties (al-ʿurwatu al-wuthqā) mentioned in 2: 256, i.e. Islam. Holding tight to al-ʿurwatu al-wuthqā is the surest way of deliverance even long after the Prophet’s (ﷺ) demise. Abū Hurayrah (رضي الله عنه) narrated that the Prophet said: “I leave behind me two things. You will not go astray as long as you adhere to them: the Book of Allah and my Sunnah. They will not separate until they come to the Basin ˹in the Hereafter˺”. (Mālik: 32)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعٗا وَلَا تَفَرَّقُواْۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَآءٗ فَأَلَّفَ بَيۡنَ قُلُوبِكُمۡ فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦٓ إِخۡوَٰنٗا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةٖ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَهۡتَدُونَ
(103) Hold tightly to the rope of Allah[659] all together, do not get splintered and remember Allah’s favour on you when you were enemies and He made your hearts join then you became brothers by His Grace; you were on the brink of a pit of Fire and He saved you from it[660]— thus Allah makes clear His Signs so that you might be guided.
[659] A symbol of the Straight Path (cf. 6: 153) that leads to deliverance, Islam (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Zayd Ibn Arqam (رضي الله عنه) narrated that the Prophet (ﷺ) said: “I’ll leave with you behind me two grave matters. The first is the Book of Almighty Allah. It is the rope of Allah; whoever follows it is guided and whoever does not has gone astray”. (Muslim: 2408)
[660] After the Battle of Ḥunayn the Prophet (ﷺ) addressed his Anṣār Companions by saying: “Have I not found you: lost and Allah guided you by me? Destitute and Allah made you well-to-do by me? Divided and Allah united you by me?” (Muslim: 1061)
[660] After the Battle of Ḥunayn the Prophet (ﷺ) addressed his Anṣār Companions by saying: “Have I not found you: lost and Allah guided you by me? Destitute and Allah made you well-to-do by me? Divided and Allah united you by me?” (Muslim: 1061)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلۡتَكُن مِّنكُمۡ أُمَّةٞ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
(104) Let there be among you a legion calling for goodness; enjoining virtue and advising against what is unacceptable—those are the successful[661].
[661] ‘The successful’, al-mufliḥūn, are those who succeed in attaining what they wish for; to be guided by God, and avoiding the evil of what they fear.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَا تَكُونُواْ كَٱلَّذِينَ تَفَرَّقُواْ وَٱخۡتَلَفُواْ مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡبَيِّنَٰتُۚ وَأُوْلَٰٓئِكَ لَهُمۡ عَذَابٌ عَظِيمٞ
(105) Be not like those who became riven apart and fell into disagreement after clear evidences came to them—for those is a great Punishment.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَوۡمَ تَبۡيَضُّ وُجُوهٞ وَتَسۡوَدُّ وُجُوهٞۚ فَأَمَّا ٱلَّذِينَ ٱسۡوَدَّتۡ وُجُوهُهُمۡ أَكَفَرۡتُم بَعۡدَ إِيمَٰنِكُمۡ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ
(106) On the Day[662] when some faces are illumined and others are darkened[663]; as for those whose faces become dark ˹it is said˺: “Did you Deny after you became Believers? Taste then the Punishment of your Denial”.
[662] The Day of Judgement.
[663] Cf. 10: 26-27, 75: 22-24 and 80: 40.
[663] Cf. 10: 26-27, 75: 22-24 and 80: 40.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَتُؤۡمِنُونَ بِٱللَّهِۗ وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡكِتَٰبِ لَكَانَ خَيۡرٗا لَّهُمۚ مِّنۡهُمُ ٱلۡمُؤۡمِنُونَ وَأَكۡثَرُهُمُ ٱلۡفَٰسِقُونَ
(110) You[665] are indeed the best nation the world has seen[666]: you enjoin virtue, advise against what is unacceptable and Believe in Allah. Had the People of the Book Believed, it would have been better for them. Among them are ˹some˺ Believers, but most of them are Transgressors.
[665] The nation of Muhammad (ﷺ).
[666] Ukhrijat lil-nās, lit. brought forth to mankind.
[666] Ukhrijat lil-nās, lit. brought forth to mankind.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لَن يَضُرُّوكُمۡ إِلَّآ أَذٗىۖ وَإِن يُقَٰتِلُوكُمۡ يُوَلُّوكُمُ ٱلۡأَدۡبَارَ ثُمَّ لَا يُنصَرُونَ
(111) They will not harm you except by hurting you ˹verbally˺ and if they fight you, they will take to their heels ˹in flight˺; then they would not be helped.[667]
[667] This fact is mentioned here in lieu of their transgression, and with which the previous aya ended. (al-Tawḥīḍī, Ibn ʿĀshūr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ضُرِبَتۡ عَلَيۡهِمُ ٱلذِّلَّةُ أَيۡنَ مَا ثُقِفُوٓاْ إِلَّا بِحَبۡلٖ مِّنَ ٱللَّهِ وَحَبۡلٖ مِّنَ ٱلنَّاسِ وَبَآءُو بِغَضَبٖ مِّنَ ٱللَّهِ وَضُرِبَتۡ عَلَيۡهِمُ ٱلۡمَسۡكَنَةُۚ ذَٰلِكَ بِأَنَّهُمۡ كَانُواْ يَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقّٖۚ ذَٰلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعۡتَدُونَ
(112) Stamped on them is indignity wherever they are found. They are only spared ˹this˺ by a rope from Allah and a rope from people[668]. They have incurred Allah’s Wrath, and degradation[669] was stamped on them; this is for their Denial in Allah’s Signs and killing the Prophets unjustifiably; this is for their rebelling and aggression[670].
[668] That is by means of a peace pact and/or defence alliance following the laws of God, or by the authority of people.
[669] Whereas they might be spared from humiliation by others, indignity, which springs from within, being as it is engrained in the person’s consciousness, is not intermittent.
[670] This fate was imposed on them by God, in part, in fulfilment of the Divine promise to Punish them severely, as found in 3:21.
[669] Whereas they might be spared from humiliation by others, indignity, which springs from within, being as it is engrained in the person’s consciousness, is not intermittent.
[670] This fate was imposed on them by God, in part, in fulfilment of the Divine promise to Punish them severely, as found in 3:21.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
۞ لَيۡسُواْ سَوَآءٗۗ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ أُمَّةٞ قَآئِمَةٞ يَتۡلُونَ ءَايَٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيۡلِ وَهُمۡ يَسۡجُدُونَ
(113) They are not ˹all˺ alike[671], there are among the People of the Book a legion, upright, reciting the Signs[672] of Allah throughout the night[673] and they prostrate ˹in Prayer˺[674].
[671] Reference is made here to those of the People of the Book who sincerely Believed in the Messengership of Muhammad (ﷺ), followed him and devoutly adhered to the dictates of his religion. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[672] Qur’anic ayas.
[673] Reciting the Qur’an at night is a sign of their devoutness. At night one’s heart becomes more sincere and undivided as one retreats to the deepest recesses of one’s own home veiled from the eyes of others. (al-Nawawī, al-Tibyān fī Ādāb Ḥamalat al-Qur’ān, p. 63)
[674] That is, they perform Prayers. Although prostration is only part of Prayer, it is used synecdochally. It is singled out because it is that part of Prayer that most demonstrates devotion and humility. Indeed, it is a becoming symbol of devout submission, i.e. Islam.
[672] Qur’anic ayas.
[673] Reciting the Qur’an at night is a sign of their devoutness. At night one’s heart becomes more sincere and undivided as one retreats to the deepest recesses of one’s own home veiled from the eyes of others. (al-Nawawī, al-Tibyān fī Ādāb Ḥamalat al-Qur’ān, p. 63)
[674] That is, they perform Prayers. Although prostration is only part of Prayer, it is used synecdochally. It is singled out because it is that part of Prayer that most demonstrates devotion and humility. Indeed, it is a becoming symbol of devout submission, i.e. Islam.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُسَٰرِعُونَ فِي ٱلۡخَيۡرَٰتِۖ وَأُوْلَٰٓئِكَ مِنَ ٱلصَّٰلِحِينَ
(114) They Believe in Allah and the Last Day, enjoin virtue and advise against what is unacceptable and rush forth to do good—those are among the Righteous.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمَا يَفۡعَلُواْ مِنۡ خَيۡرٖ فَلَن يُكۡفَرُوهُۗ وَٱللَّهُ عَلِيمُۢ بِٱلۡمُتَّقِينَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱلَّذِينَ كَفَرُواْ لَن تُغۡنِيَ عَنۡهُمۡ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُم مِّنَ ٱللَّهِ شَيۡـٔٗاۖ وَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
(116) Indeed neither the Deniers’ wealth nor their children will avail them against Allah—those are the company of the Fire, therein they abide forever.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
مَثَلُ مَا يُنفِقُونَ فِي هَٰذِهِ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَثَلِ رِيحٖ فِيهَا صِرٌّ أَصَابَتۡ حَرۡثَ قَوۡمٖ ظَلَمُوٓاْ أَنفُسَهُمۡ فَأَهۡلَكَتۡهُۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِنۡ أَنفُسَهُمۡ يَظۡلِمُونَ
(117) The example of what they spend ˹charitably˺ in this worldly life, is that of a howling ˹gusty˺ wind which hits the crop of ˹certain˺ people who wronged themselves and it decimates it ˹all˺—Allah did not wrong them but they wronged themselves.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ بِطَانَةٗ مِّن دُونِكُمۡ لَا يَأۡلُونَكُمۡ خَبَالٗا وَدُّواْ مَا عَنِتُّمۡ قَدۡ بَدَتِ ٱلۡبَغۡضَآءُ مِنۡ أَفۡوَٰهِهِمۡ وَمَا تُخۡفِي صُدُورُهُمۡ أَكۡبَرُۚ قَدۡ بَيَّنَّا لَكُمُ ٱلۡأٓيَٰتِۖ إِن كُنتُمۡ تَعۡقِلُونَ
(118) You who Believe, do not take as ˹intimate˺ confidants[675] anyone who is not of your own: they will stop at nothing to cause you destruction; they wish you hardship; hatred reeks from their mouths[676] but what their breasts conceal is ˹much˺ greater. We have explained the signs[677] clearly for you, if only you are perceptive[678].
[675] Biṭānah is used to denote someone’s, especially an important person’s, inner circle, who not only know all the insider information and secrets but also influence that person’s opinion and are, at times, delegated some of the authority. Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “There is not a Prophet sent or a ruler installed by Allah without him having two inner circles: biṭānah (an inner circle) bidding and encouraging him to virtue and biṭānah bidding and encouraging him to evil. Whoever is spared is only saved by Allah’s Grace”. (al-Bukhārī: 7198)
[676] No matter how hard they try to keep their true feelings secret, their tongues, slips or otherwise, prove otherwise.
[677] The signs that lay bare these people’s truths and reveal what they hide.
[678] Muslims are encouraged to be perceptive to the tell-tale signs that, more often than not, reveal the reality of matters (cf. 2: 273). (al-Rāzī, Ibn ʿĀshūr)
[676] No matter how hard they try to keep their true feelings secret, their tongues, slips or otherwise, prove otherwise.
[677] The signs that lay bare these people’s truths and reveal what they hide.
[678] Muslims are encouraged to be perceptive to the tell-tale signs that, more often than not, reveal the reality of matters (cf. 2: 273). (al-Rāzī, Ibn ʿĀshūr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
هَٰٓأَنتُمۡ أُوْلَآءِ تُحِبُّونَهُمۡ وَلَا يُحِبُّونَكُمۡ وَتُؤۡمِنُونَ بِٱلۡكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمۡ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَوۡاْ عَضُّواْ عَلَيۡكُمُ ٱلۡأَنَامِلَ مِنَ ٱلۡغَيۡظِۚ قُلۡ مُوتُواْ بِغَيۡظِكُمۡۗ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ
(119) Here you are, you love them but they do not love you; you Believe in the whole Book[679]; ˹but˺ when they meet you they say: “We Believe!” yet when they are alone they bite their fingertips out of rage ˹at you˺. Say ˹Muhammad˺: “Die of your rage”; Allah knows what lurks in the chests!
[679] All Divinely-revealed Books. (al-Ṭabarī, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِن تَمۡسَسۡكُمۡ حَسَنَةٞ تَسُؤۡهُمۡ وَإِن تُصِبۡكُمۡ سَيِّئَةٞ يَفۡرَحُواْ بِهَاۖ وَإِن تَصۡبِرُواْ وَتَتَّقُواْ لَا يَضُرُّكُمۡ كَيۡدُهُمۡ شَيۡـًٔاۗ إِنَّ ٱللَّهَ بِمَا يَعۡمَلُونَ مُحِيطٞ
(120) Should a good thing come your way, they become saddened by it, and it elates them if a calamity befalls you. But if you forbear and are Mindful you will not be harmed in the least by their guile—Allah encompasses[680] what they do.
[680] God knows all about their stratagems. He records it and they will be held accountable. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِذۡ هَمَّت طَّآئِفَتَانِ مِنكُمۡ أَن تَفۡشَلَا وَٱللَّهُ وَلِيُّهُمَاۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
(122) Then two groups of your own were about to falter[681], ˹but˺ Allah, their Ally ˹made them remain firm˺—in Allah let the Believers put their trust.[682]
[681] Tafshal, lit. fail; lose footing; these are the tribes of Banū Salimah and Banū al-Ḥārith.
[682] After mentioning in the previous aya that holding one’s ground patiently and being Mindful of Allah is a means of victory over one’s enemies, God tacitly now reminds the Believers of the reason for their setback in the Battle of Uḥud. Essentially, the archers became impatient and left the positions that had been appointed for them by the Prophet (ﷺ). (al-Ṭabarī)
[682] After mentioning in the previous aya that holding one’s ground patiently and being Mindful of Allah is a means of victory over one’s enemies, God tacitly now reminds the Believers of the reason for their setback in the Battle of Uḥud. Essentially, the archers became impatient and left the positions that had been appointed for them by the Prophet (ﷺ). (al-Ṭabarī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَقَدۡ نَصَرَكُمُ ٱللَّهُ بِبَدۡرٖ وَأَنتُمۡ أَذِلَّةٞۖ فَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تَشۡكُرُونَ
(123) Indeed Allah made you ˹emerge˺ victorious in Badr[683] when you were scorned[684]—be Mindful of Allah so that you may be thankful.
[683] Now the telling turns to the great Battle of Badr to cite as an example of how Mindfulness and holding one’s ground (Aya 125) wins battles.
[684] Adhillah, they were the weaker party, derided because they were lesser in number and armament than their enemy.
[684] Adhillah, they were the weaker party, derided because they were lesser in number and armament than their enemy.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِذۡ تَقُولُ لِلۡمُؤۡمِنِينَ أَلَن يَكۡفِيَكُمۡ أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَٰٓئِكَةِ مُنزَلِينَ
(124) Then you ˹Muhammad˺ said to the Believers: “Would it not suffice you that your Lord should reinforce you with three thousand angels sent down ˹from the sky˺?”
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
بَلَىٰٓۚ إِن تَصۡبِرُواْ وَتَتَّقُواْ وَيَأۡتُوكُم مِّن فَوۡرِهِمۡ هَٰذَا يُمۡدِدۡكُمۡ رَبُّكُم بِخَمۡسَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَٰٓئِكَةِ مُسَوِّمِينَ
(125) Indeed ˹this would suffice˺! Yet if you hold out and are Mindful, and should they ˹your enemies˺ hasten to charge ˹in full force˺ against you, your Lord will reinforce you with five thousand angels, clearly marked.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ لَكُمۡ وَلِتَطۡمَئِنَّ قُلُوبُكُم بِهِۦۗ وَمَا ٱلنَّصۡرُ إِلَّا مِنۡ عِندِ ٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَكِيمِ
(126) Allah wanted this to be nothing more than good news to you so that your hearts become comforted, but ˹truly˺ victory is to be found nowhere but with Allah, the All-Prevailing, All-Wise.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لِيَقۡطَعَ طَرَفٗا مِّنَ ٱلَّذِينَ كَفَرُوٓاْ أَوۡ يَكۡبِتَهُمۡ فَيَنقَلِبُواْ خَآئِبِينَ
(127) ˹This was so˺ To fell a flank[685] of those who Deny and to smite[686] them, so that they would draw back crestfallen.
[685] An image that depicts a number of them being struck down.
[686] Yakbita is a very strongly emotive word; to smite, to depress. Indeed, the whole aya employs words that are highly charged, standing out from other likely alternatives in Arabic. Any attempt at an equivalent rendition in English will inevitably fall short of what is ideally portrayed.
[686] Yakbita is a very strongly emotive word; to smite, to depress. Indeed, the whole aya employs words that are highly charged, standing out from other likely alternatives in Arabic. Any attempt at an equivalent rendition in English will inevitably fall short of what is ideally portrayed.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ يَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
(129) ˹Indeed˺ To Allah belongs all that is in the Heavens and Earth, He forgives whoever He wills and Punishes whoever He wills—indeed Allah is All-Forgiving, Most Merciful.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُواْ ٱلرِّبَوٰٓاْ أَضۡعَٰفٗا مُّضَٰعَفَةٗۖ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ
(130) You who Believe, do not devour usury multiplied many times over[687] and be Mindful of Allah, so that you may be successful.[688]
[687] al-Ṭabarī and Ibn Kathīr mention in their commentaries the manner in which usurious financial transactions were repeatedly multiplied. That is, when the date of settlement arrived the lender would give the debtor the choice to either make an immediate payment or to delay the date of payment with an increase in the amount due. In this way, because of some debtors’ lack of resources, delays would to be granted many times over and, thus, the original amount of the loan would be blown out of proportion.
[688] The issue of the socially abhorred, detrimental financial transaction, namely usury, is taken up here again (cf. al-Baqarah: 275-278 which talk about usury at great length and in the severest of terms) to further underline the sound foundations on which God intended to build the newly formed Believing community. Here it is mentioned to drive home the message that prevailing over one’s greed, among other things listed here (Ayas 130-136), is a means to victory, thus subtly hinting at the greediness of the archers who left their positions to get their share of the spoils of war in the Battle of Uḥud (cf. Riḍā). To be really Mindful, and as a result victorious, is to pay heed to these commandments (cf. al-Saʿdī).
[688] The issue of the socially abhorred, detrimental financial transaction, namely usury, is taken up here again (cf. al-Baqarah: 275-278 which talk about usury at great length and in the severest of terms) to further underline the sound foundations on which God intended to build the newly formed Believing community. Here it is mentioned to drive home the message that prevailing over one’s greed, among other things listed here (Ayas 130-136), is a means to victory, thus subtly hinting at the greediness of the archers who left their positions to get their share of the spoils of war in the Battle of Uḥud (cf. Riḍā). To be really Mindful, and as a result victorious, is to pay heed to these commandments (cf. al-Saʿdī).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَٱتَّقُواْ ٱلنَّارَ ٱلَّتِيٓ أُعِدَّتۡ لِلۡكَٰفِرِينَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَأَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱلَّذِينَ يُنفِقُونَ فِي ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلۡكَٰظِمِينَ ٱلۡغَيۡظَ وَٱلۡعَافِينَ عَنِ ٱلنَّاسِۗ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ
(134) Those who spend at times of prosperity and adversity[689], restrain ˹their˺ anger[690] and pardon ˹other˺ people—Allah loves good doers;
[689] At times of abundance and scarcity.
[690] The image here is of ‘swallowing one’s anger’, kaẓm al-ghayẓ.
[690] The image here is of ‘swallowing one’s anger’, kaẓm al-ghayẓ.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَٱلَّذِينَ إِذَا فَعَلُواْ فَٰحِشَةً أَوۡ ظَلَمُوٓاْ أَنفُسَهُمۡ ذَكَرُواْ ٱللَّهَ فَٱسۡتَغۡفَرُواْ لِذُنُوبِهِمۡ وَمَن يَغۡفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمۡ يَعۡلَمُونَ
(135) the ones who upon committing a ˹gravely˺ vile deed or doing themselves an injustice[691], they remember Allah and implore ˹Him˺ for forgiveness for their sins – and who else would forgive sins besides Allah[692]–; they do not persist in committing what they do knowingly[693].
[691] By committing less grievous sins.
[692] Abū Bakr (رضي الله عنه) narrated that the Prophet (ﷺ) said: “There is not a Muslim who commits a sin, then performs ablution, Prays two rakʿahs and asks Allah for forgiveness without Allah forgiving him”. “…the ones who upon committing a ˹gravely˺ vile deed or doing themselves an injustice…” (3:135), and: “Whoever commits a misdeed or does himself an injustice, then he asks Allah for forgiveness, he will find Allah All-Forgiving, Most Merciful” (4: 110). (Abū Dāwūd: 1521, al-Tirmidhī: 406, Ibn Mājah: 1395)
[693] They realize that what they did is sinful, and that they are liable to Punishment if they do not mend their ways. Repentance is mandatory on them, and God accepts such repentance. (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr)
[692] Abū Bakr (رضي الله عنه) narrated that the Prophet (ﷺ) said: “There is not a Muslim who commits a sin, then performs ablution, Prays two rakʿahs and asks Allah for forgiveness without Allah forgiving him”. “…the ones who upon committing a ˹gravely˺ vile deed or doing themselves an injustice…” (3:135), and: “Whoever commits a misdeed or does himself an injustice, then he asks Allah for forgiveness, he will find Allah All-Forgiving, Most Merciful” (4: 110). (Abū Dāwūd: 1521, al-Tirmidhī: 406, Ibn Mājah: 1395)
[693] They realize that what they did is sinful, and that they are liable to Punishment if they do not mend their ways. Repentance is mandatory on them, and God accepts such repentance. (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
أُوْلَٰٓئِكَ جَزَآؤُهُم مَّغۡفِرَةٞ مِّن رَّبِّهِمۡ وَجَنَّٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ وَنِعۡمَ أَجۡرُ ٱلۡعَٰمِلِينَ
(136) For those the reward is forgiveness from their Lord and Gardens under which rivers flow; forever they abide therein—great indeed is the reward of workers.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
قَدۡ خَلَتۡ مِن قَبۡلِكُمۡ سُنَنٞ فَسِيرُواْ فِي ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُكَذِّبِينَ
(137) The laws[694] have come to pass before you, so walk the land and behold the end of the Disbelievers.
[694] Those Divine laws and canons which stipulate that victory and defeat take turns and are ever interchangeable between Believers and Deniers. In this way, the reins are slackened for the Deniers to further lure them into the trap of their annihilation and the deliverance of the Believers is assured after putting them to the test. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
هَٰذَا بَيَانٞ لِّلنَّاسِ وَهُدٗى وَمَوۡعِظَةٞ لِّلۡمُتَّقِينَ
[695] The Qur’an, of which the preceding ayas are part. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِن يَمۡسَسۡكُمۡ قَرۡحٞ فَقَدۡ مَسَّ ٱلۡقَوۡمَ قَرۡحٞ مِّثۡلُهُۥۚ وَتِلۡكَ ٱلۡأَيَّامُ نُدَاوِلُهَا بَيۡنَ ٱلنَّاسِ وَلِيَعۡلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَيَتَّخِذَ مِنكُمۡ شُهَدَآءَۗ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ
(140) If a wound[697] touches you, indeed an equal wound has touched the clan[698]. Those are the days[699] We rotate them between people so that Allah would take the measure of those who ˹truly˺ Believe[700] and choose martyrs[701] from among you—Allah does not love the unjust.
[697] Suffered a blow, in the Battle of Uḥud.
[698] al-Qawm, the other side who tasted bitter defeat during the Battle of Badr.
[699] This is the nature of time.
[700] Li yaʿlama Allāh, lit. “so that Allah may know”. A literal translation would cut against the grain of the correct Muslim Belief that Allah is Omniscient. According to scholars, it is in this instance ʿilm ẓuhūr or ʿilm shahādah; the kind of knowledge that enables one to bear witness confidently. This not only entails that the witness knows things for a fact but also that enough conclusive evidence is found and known.
[701] Thus God grants the lofty status of martyrdom ˹shahādah˺ to some of His servants.
[698] al-Qawm, the other side who tasted bitter defeat during the Battle of Badr.
[699] This is the nature of time.
[700] Li yaʿlama Allāh, lit. “so that Allah may know”. A literal translation would cut against the grain of the correct Muslim Belief that Allah is Omniscient. According to scholars, it is in this instance ʿilm ẓuhūr or ʿilm shahādah; the kind of knowledge that enables one to bear witness confidently. This not only entails that the witness knows things for a fact but also that enough conclusive evidence is found and known.
[701] Thus God grants the lofty status of martyrdom ˹shahādah˺ to some of His servants.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَيَمۡحَقَ ٱلۡكَٰفِرِينَ
[702] God consoles the Believers here for their setback in the Battle of Uḥud and tells them the Wisdom behind it. This, after the reasons behind it were spelled out in the previous ayas along with the remedy. (Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَقَدۡ كُنتُمۡ تَمَنَّوۡنَ ٱلۡمَوۡتَ مِن قَبۡلِ أَن تَلۡقَوۡهُ فَقَدۡ رَأَيۡتُمُوهُ وَأَنتُمۡ تَنظُرُونَ
(143) You ˹Believers˺ were wishing for death before you met it; there you saw it with your own eyes![703]
[703] This is a reminder to the Believers, who missed the Battle of Badr, of their talk about wishing to meet the enemy and be struck down by them when they saw the great status the martyrs of that battle attained. It is said somewhat reprovingly to highlight that, while the Battle of Uḥud is being alluded to here, solid intentions and steadfastness, not mere fancy talk, are what actually win battles. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمَا مُحَمَّدٌ إِلَّا رَسُولٞ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُۚ أَفَإِيْن مَّاتَ أَوۡ قُتِلَ ٱنقَلَبۡتُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡۚ وَمَن يَنقَلِبۡ عَلَىٰ عَقِبَيۡهِ فَلَن يَضُرَّ ٱللَّهَ شَيۡـٔٗاۚ وَسَيَجۡزِي ٱللَّهُ ٱلشَّٰكِرِينَ
(144) Muhammad is no more than a Messenger who comes in a line of Messengers[704], should he die or be killed, would you ˹then˺ turn on your heels?[705] Whoever turns his heels, he would not scathe Allah in the least. Allah will reward the thankful[706].
[704] Messengers are nothing more than human. The laws of nature apply to them too.
[705] This smacks of the faltering position that some Muslims, lurking in the ranks of whom were hypocrites, took when it was rumoured at one time during the Battle of Uḥud that Prophet Muhammad (ﷺ) had met his death.
[706] Those who realize God’s bounties on them and show practical thankfulness in striving for His cause. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
[705] This smacks of the faltering position that some Muslims, lurking in the ranks of whom were hypocrites, took when it was rumoured at one time during the Battle of Uḥud that Prophet Muhammad (ﷺ) had met his death.
[706] Those who realize God’s bounties on them and show practical thankfulness in striving for His cause. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمَا كَانَ لِنَفۡسٍ أَن تَمُوتَ إِلَّا بِإِذۡنِ ٱللَّهِ كِتَٰبٗا مُّؤَجَّلٗاۗ وَمَن يُرِدۡ ثَوَابَ ٱلدُّنۡيَا نُؤۡتِهِۦ مِنۡهَا وَمَن يُرِدۡ ثَوَابَ ٱلۡأٓخِرَةِ نُؤۡتِهِۦ مِنۡهَاۚ وَسَنَجۡزِي ٱلشَّٰكِرِينَ
(145) No soul will die without Allah’s permission, ˹theirs is˺ a preordained precise timing[707]. Whoever wants the reward of the worldly life, We will give him from it; and whoever wants the reward of the Hereafter, We will give him from it; We will reward the Thankful.
[707] This fact is stated by way of encouraging the Believers to fight in Allah’s cause.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَكَأَيِّن مِّن نَّبِيّٖ قَٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٞ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمۡ فِي سَبِيلِ ٱللَّهِ وَمَا ضَعُفُواْ وَمَا ٱسۡتَكَانُواْۗ وَٱللَّهُ يُحِبُّ ٱلصَّٰبِرِينَ
(146) ˹Like˺ Many a Prophet with whom a great many of the godly fought, they did not lose heart at what befell them in the cause of Allah, neither did they weaken nor cower down[708]—Allah loves the steadfast.
[708] Submit to their enemy.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمَا كَانَ قَوۡلَهُمۡ إِلَّآ أَن قَالُواْ رَبَّنَا ٱغۡفِرۡ لَنَا ذُنُوبَنَا وَإِسۡرَافَنَا فِيٓ أَمۡرِنَا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ
(147) Their only say was that: “Our Lord, absolve us of our sins and our ˹reckless˺ excesses, make firm our feet[709] and grant us victory over the Denying people”[710].
[709] Make us stand firm.
[710] This Prayer is very similar to that of the godly soldiers who fought with Saul against Goliath (cf. 2: 250). True Believers, although realizing the difficulty of the circumstance they are put in, summon their courage to face the situation relying on God and Praying to Him to make them stand firm.
[710] This Prayer is very similar to that of the godly soldiers who fought with Saul against Goliath (cf. 2: 250). True Believers, although realizing the difficulty of the circumstance they are put in, summon their courage to face the situation relying on God and Praying to Him to make them stand firm.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنۡيَا وَحُسۡنَ ثَوَابِ ٱلۡأٓخِرَةِۗ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ
(148) Allah gave them the reward of the worldly life and the most fine[711] reward of the Hereafter—Allah loves good doers.
[711] Winning God’s Pleasure and eternal bliss in the Heavenly abode of Paradise. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تُطِيعُواْ ٱلَّذِينَ كَفَرُواْ يَرُدُّوكُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡ فَتَنقَلِبُواْ خَٰسِرِينَ
(149) You who Believe, if you obey the Deniers[712], they would surely ˹cause you to˺ turn on your heels and you would revert as losers.
[712] When the Prophet (ﷺ) was rumoured dead, some Believers, as mayhem spread in their ranks, were understandably in search of assuagement. Hence, they lent their ears to some who were in actuality Denying hypocrites who volunteered ‘consultation’.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
بَلِ ٱللَّهُ مَوۡلَىٰكُمۡۖ وَهُوَ خَيۡرُ ٱلنَّٰصِرِينَ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
سَنُلۡقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗاۖ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ وَبِئۡسَ مَثۡوَى ٱلظَّٰلِمِينَ
(151) We will cast fright in the hearts of the Deniers for Associating with Allah that for which He made no authority[713]. Their resort is Fire; dire indeed is the domicile of the Wrongdoers.
[713] The idols they worshiped besides God without having plausible reason to justify such deification.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَقَدۡ صَدَقَكُمُ ٱللَّهُ وَعۡدَهُۥٓ إِذۡ تَحُسُّونَهُم بِإِذۡنِهِۦۖ حَتَّىٰٓ إِذَا فَشِلۡتُمۡ وَتَنَٰزَعۡتُمۡ فِي ٱلۡأَمۡرِ وَعَصَيۡتُم مِّنۢ بَعۡدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَۚ مِنكُم مَّن يُرِيدُ ٱلدُّنۡيَا وَمِنكُم مَّن يُرِيدُ ٱلۡأٓخِرَةَۚ ثُمَّ صَرَفَكُمۡ عَنۡهُمۡ لِيَبۡتَلِيَكُمۡۖ وَلَقَدۡ عَفَا عَنكُمۡۗ وَٱللَّهُ ذُو فَضۡلٍ عَلَى ٱلۡمُؤۡمِنِينَ
(152) Allah was true to His promise when you put them to death[714] with His permission, until you wavered, quarrelled over the matter and disobeyed, ˹only˺ after ˹Allah˺ showed you what you love[715]. Among you are those who seek this worldly life and among you are those who seek the Hereafter[716]. Then He turned you away from them[717] to test you. ˹But now˺ He forgave you—Allah is bountiful to the Believers.[718]
[714] The Qur’anic lexical term tahussūnahum is unique. In a sense, it is semantically related to ‘sensing’ whereby when one is killed, one loses one’s sense of perception (cf. al-Shinqīṭī).
[715] Victory after the Deniers rout from the battle-ground. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[716] The first party are the archers who left their positions to collect the spoils, while the latter are those who remained at their posts. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
[717] When their hearts turned away from obeying the Messenger (ﷺ), they were made to forget about their enemy and take due guard against them. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī, Ibn ʿĀshūr)
[718] This is a synopsis of the events of the Battle of Uḥud, where succinctly put: 1) God fulfilled His promise of victory to the Believers and made them run down and kill their enemy; 2) yet, when they saw that their desired goal, victory, was accomplished some of the archers lost conviction upon seeing that the spoils of war were being collected; 3) so, they disputed with their leader, who was of the opinion that they remained put as they had been bid by the Prophet (ﷺ); 4) when they broke rank and left their positions, the enemy, who had been lying low in hiding, bore down on them; 5) thereafter a commotion ensued and the archers fled. The rest of the account carries on in the next aya.
[715] Victory after the Deniers rout from the battle-ground. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[716] The first party are the archers who left their positions to collect the spoils, while the latter are those who remained at their posts. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
[717] When their hearts turned away from obeying the Messenger (ﷺ), they were made to forget about their enemy and take due guard against them. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī, Ibn ʿĀshūr)
[718] This is a synopsis of the events of the Battle of Uḥud, where succinctly put: 1) God fulfilled His promise of victory to the Believers and made them run down and kill their enemy; 2) yet, when they saw that their desired goal, victory, was accomplished some of the archers lost conviction upon seeing that the spoils of war were being collected; 3) so, they disputed with their leader, who was of the opinion that they remained put as they had been bid by the Prophet (ﷺ); 4) when they broke rank and left their positions, the enemy, who had been lying low in hiding, bore down on them; 5) thereafter a commotion ensued and the archers fled. The rest of the account carries on in the next aya.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
۞ إِذۡ تُصۡعِدُونَ وَلَا تَلۡوُۥنَ عَلَىٰٓ أَحَدٖ وَٱلرَّسُولُ يَدۡعُوكُمۡ فِيٓ أُخۡرَىٰكُمۡ فَأَثَٰبَكُمۡ غَمَّۢا بِغَمّٖ لِّكَيۡلَا تَحۡزَنُواْ عَلَىٰ مَا فَاتَكُمۡ وَلَا مَآ أَصَٰبَكُمۡۗ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ
(153) When you took flight, heeding no one while the Messenger was calling you ˹back to battle˺ from behind you. Then He rewarded you ˹a greater˺ distress on top of ˹your˺ distress, so that you may not grieve for what you missed or what befell you—Allah is Knowledgeable of what you do.[719]
[719] The Believers were greatly distressed at losing ground in the battle and taking flight in the face of their enemy, but a greater concern that made them forget this one was now in store for them. At this very difficult juncture, news of the rumoured death of the Prophet (ﷺ), whom they loved more than anything in this world, hit them. They soon forgot the loot they missed out on and the defeat that had been inflicted on them. Thus, God soothed and comforted them (cf. al-Ṭabarī, al-Saʿdī). This is a prime example of post trauma group therapy, which was rounded off by the soothing feeling of sleepiness as in the next aya. It is human nature to brood over one’s woes and easily forget about the many blessings that they are couched in. Such blessings are only appreciated when they are lost.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ثُمَّ أَنزَلَ عَلَيۡكُم مِّنۢ بَعۡدِ ٱلۡغَمِّ أَمَنَةٗ نُّعَاسٗا يَغۡشَىٰ طَآئِفَةٗ مِّنكُمۡۖ وَطَآئِفَةٞ قَدۡ أَهَمَّتۡهُمۡ أَنفُسُهُمۡ يَظُنُّونَ بِٱللَّهِ غَيۡرَ ٱلۡحَقِّ ظَنَّ ٱلۡجَٰهِلِيَّةِۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلۡأَمۡرِ مِن شَيۡءٖۗ قُلۡ إِنَّ ٱلۡأَمۡرَ كُلَّهُۥ لِلَّهِۗ يُخۡفُونَ فِيٓ أَنفُسِهِم مَّا لَا يُبۡدُونَ لَكَۖ يَقُولُونَ لَوۡ كَانَ لَنَا مِنَ ٱلۡأَمۡرِ شَيۡءٞ مَّا قُتِلۡنَا هَٰهُنَاۗ قُل لَّوۡ كُنتُمۡ فِي بُيُوتِكُمۡ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيۡهِمُ ٱلۡقَتۡلُ إِلَىٰ مَضَاجِعِهِمۡۖ وَلِيَبۡتَلِيَ ٱللَّهُ مَا فِي صُدُورِكُمۡ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمۡۚ وَٱللَّهُ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ
(154) Then He descended on you after distress comforting sleepiness engulfing a group of you[720], and another group[721] of you were ˹very˺ concerned about themselves, they think of Allah that which is not true; thoughts of ignorance[722]. They say: “Do we have a say in this affair?” Say ˹Muhammad˺: “The whole affair belongs to Allah”[723]. They hide in their hearts what they do not reveal to you. They say: “Had we had a say in this, we would not have been killed here”. Say: “Had you been in your homes, those who were decreed to be killed would have made their way to their mowing down ˹places˺. ˹You were led to come˺ So that Allah would test what lurks in your chests and put what is in your hearts to trial—Allah is Knowledgeable of what the hearts hold.
[720] The real Believers.
[721] In other words, the hypocrites (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Those who were so consumed by their thoughts of the state they found themselves in. They were too tense and anxious to feel such a comforting, subtle sleepiness. In essence, their hearts were not pure enough to receive the blessing.
[722] al-Jāhiliyyah, the age of ignorance; the life the Arab pagans lead before the advent of Islam in which their perceptions about God were, to say the least, muddled. Here, seeing the Believers take the blows, they thought that God would not come to their help: “Nay but you thought that the Prophet and Believers would never go back to their homes, and that ˹thought˺ was to take hold of your hearts; you caught the evil thought—indeed you are people laid to waste” (48:12).
[723] The infinitely Wise God Almighty disposes of matters as He wills.
[721] In other words, the hypocrites (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Those who were so consumed by their thoughts of the state they found themselves in. They were too tense and anxious to feel such a comforting, subtle sleepiness. In essence, their hearts were not pure enough to receive the blessing.
[722] al-Jāhiliyyah, the age of ignorance; the life the Arab pagans lead before the advent of Islam in which their perceptions about God were, to say the least, muddled. Here, seeing the Believers take the blows, they thought that God would not come to their help: “Nay but you thought that the Prophet and Believers would never go back to their homes, and that ˹thought˺ was to take hold of your hearts; you caught the evil thought—indeed you are people laid to waste” (48:12).
[723] The infinitely Wise God Almighty disposes of matters as He wills.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ ٱلَّذِينَ تَوَلَّوۡاْ مِنكُمۡ يَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِ إِنَّمَا ٱسۡتَزَلَّهُمُ ٱلشَّيۡطَٰنُ بِبَعۡضِ مَا كَسَبُواْۖ وَلَقَدۡ عَفَا ٱللَّهُ عَنۡهُمۡۗ إِنَّ ٱللَّهَ غَفُورٌ حَلِيمٞ
(155) Those who fled on the day when the two hosts met ˹did so because˺ Satan had entrapped them owing to some sins ˹they committed˺, but Allah forgave them—Allah is All-Forgiving, All-Forbearing.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَكُونُواْ كَٱلَّذِينَ كَفَرُواْ وَقَالُواْ لِإِخۡوَٰنِهِمۡ إِذَا ضَرَبُواْ فِي ٱلۡأَرۡضِ أَوۡ كَانُواْ غُزّٗى لَّوۡ كَانُواْ عِندَنَا مَا مَاتُواْ وَمَا قُتِلُواْ لِيَجۡعَلَ ٱللَّهُ ذَٰلِكَ حَسۡرَةٗ فِي قُلُوبِهِمۡۗ وَٱللَّهُ يُحۡيِۦ وَيُمِيتُۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ
(156) You who Believe, do not be like those who Denied and said to their brothers[724] when they[725] set about travelling ˹in trade˺ or on a raid[726]: “Had they been with us, they would not have died or gotten killed”[727]. Thus Allah makes their hearts remorse-stricken; Allah ˹alone˺ gives life and causes death—Allah is All-Seeing of what you do.
[724] Their brethren with whom they find a certain bond.
[725] The latter.
[726] Ghuzzan is the plural of ghāzī, the one who sets out on a fighting foray. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 114, al-Sijistānī, Gharīb al-Qur’ān, p. 354)
[727] Here God makes the Believers privy to this devilishly inspired soliloquy of lament and deep regret of the Deniers/hypocrites at the misfortune that hit their so-called brothers. Without God, the lives they led were utterly inconsolable! A Believer should know for certain that all matters, including life and death, are in the Hands of God alone.
[725] The latter.
[726] Ghuzzan is the plural of ghāzī, the one who sets out on a fighting foray. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 114, al-Sijistānī, Gharīb al-Qur’ān, p. 354)
[727] Here God makes the Believers privy to this devilishly inspired soliloquy of lament and deep regret of the Deniers/hypocrites at the misfortune that hit their so-called brothers. Without God, the lives they led were utterly inconsolable! A Believer should know for certain that all matters, including life and death, are in the Hands of God alone.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَئِن قُتِلۡتُمۡ فِي سَبِيلِ ٱللَّهِ أَوۡ مُتُّمۡ لَمَغۡفِرَةٞ مِّنَ ٱللَّهِ وَرَحۡمَةٌ خَيۡرٞ مِّمَّا يَجۡمَعُونَ
(157) If you are killed in the cause of Allah or ˹yet˺ died, ˹be sure that˺ forgiveness from Allah and mercy are better than what they hoard.[728]
[728] The reward with God for those who dedicate themselves to His cause is, by far, better than any worldly gain.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَئِن مُّتُّمۡ أَوۡ قُتِلۡتُمۡ لَإِلَى ٱللَّهِ تُحۡشَرُونَ
[729] For Reckoning.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَبِمَا رَحۡمَةٖ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ
(159) By Allah’s Mercy you ˹Muhammad˺ relented[730] to them. Had you been harsh and hard-hearted[731], they would have disbanded from around you. Pardon them and pray for forgiveness for them and seek their counsel in affairs[732]. If you are resolved then put your trust in Allah[733]—Allah loves those who put their trust in Him.
[730] In the wake of the Battle of Uḥud, the Prophet (ﷺ) was, by God’s Grace, made to show leniency to the Believers who disobeyed his commands.
[731] Ghalīẓ al-qalb, lit. thick-hearted.
[732] The principle of shurā, consultation/deliberation, is a cornerstone of the Islamic community. One of the greatest traits of the Believing community is that: “...their affairs are deliberated among them...”. (42: 38)
[733] The final decision, after deliberations, is left to the leader of the community.
[731] Ghalīẓ al-qalb, lit. thick-hearted.
[732] The principle of shurā, consultation/deliberation, is a cornerstone of the Islamic community. One of the greatest traits of the Believing community is that: “...their affairs are deliberated among them...”. (42: 38)
[733] The final decision, after deliberations, is left to the leader of the community.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِن يَنصُرۡكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمۡۖ وَإِن يَخۡذُلۡكُمۡ فَمَن ذَا ٱلَّذِي يَنصُرُكُم مِّنۢ بَعۡدِهِۦۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
(160) If Allah helps you, then there is no one to defeat you; if He forsakes you, who would then help you thereafter? In Allah let the Believers put their trust.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَمَا كَانَ لِنَبِيٍّ أَن يَغُلَّۚ وَمَن يَغۡلُلۡ يَأۡتِ بِمَا غَلَّ يَوۡمَ ٱلۡقِيَٰمَةِۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ
(161) No Prophet ever misappropriates[734], whoever misappropriates ˹something˺ comes with that which he misappropriated on the Day of Judgement[735]; then every soul shall be requited what it earned—they shall not be wronged.
[734] Yaghull is to stealthily, illegally seize possession of something; in this instance, spoils of war in particular. Exegetes differed upon the reason for the revelation of this aya. One opinion by the great exegetes al-Kalbī and Muqātil, found in al-Baghawī’s Tafsīr, puts it in context. They have it that the aya was revealed with regards to: “the spoils of the Battle of Uḥud. When the archers left their positions to seize some of the loot, they thought: “We fear that the Prophet will say: “Whatever one takes is his”, and he may not divide the loot ˹among his Companions˺ like he did at the Battle of Badr”. They then abandoned their positions and got their hands busy with the loot. The Prophet (ﷺ) said to them: “Did I not command you not to leave your positions until I said so?” They replied: “We left the rest of our brothers stationed in their positions!” He (ﷺ) said: “No! But you thought that we would seize possession of it and not give you your share!” Thus this aya was revealed”.
[735] Abū Ḥumayd al-Sāʿidī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “By Allah none of you wrongfully appropriates part of it ˹collected mandatory alms˺ without him meeting Allah on the Day of Judgement carrying it. And I shall know everyone of you who meets Allah carrying a camel grunting, a cow lowing or a goat bleating...” (al-Bukhārī: 6979, Muslim: 1832). al-Qurṭubī (4: 256) comments: “He comes carrying it ˹illegally appropriated effects˺ on his back and neck, tormented by its weight, horrified by its atrocious sound, and berated by making his dishonesty known to all people…”.
[735] Abū Ḥumayd al-Sāʿidī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “By Allah none of you wrongfully appropriates part of it ˹collected mandatory alms˺ without him meeting Allah on the Day of Judgement carrying it. And I shall know everyone of you who meets Allah carrying a camel grunting, a cow lowing or a goat bleating...” (al-Bukhārī: 6979, Muslim: 1832). al-Qurṭubī (4: 256) comments: “He comes carrying it ˹illegally appropriated effects˺ on his back and neck, tormented by its weight, horrified by its atrocious sound, and berated by making his dishonesty known to all people…”.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
أَفَمَنِ ٱتَّبَعَ رِضۡوَٰنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٖ مِّنَ ٱللَّهِ وَمَأۡوَىٰهُ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمَصِيرُ
(162) Would the one who pursues Allah’s Pleasure be like the one who is blighted with Displeasure from Allah; his is Hellfire as a resort—dire indeed is the destination.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
هُمۡ دَرَجَٰتٌ عِندَ ٱللَّهِۗ وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ
(163) They ˹both parties˺ are of ˹varying˺ degrees before Allah[736]—Allah is All-Seeing of what they do.
[736] Those who seek God’s Pleasure and those who deserve His Displeasure are not of one and the same grade; some are better than others while others are worse than others. Any certain grade is won by a person’s deeds, whether good or bad. (Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ إِذۡ بَعَثَ فِيهِمۡ رَسُولٗا مِّنۡ أَنفُسِهِمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ وَيُزَكِّيهِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِي ضَلَٰلٖ مُّبِينٍ
(164) Allah has favoured the Believers when He sent among them a Messenger of their kind[737]; He recites His Signs[738] to them, purifies them, and teaches them the Book and Wisdom[739]—indeed they were utterly lost before.
[737] That is a human being, just as much as they are, and where there is a human connection and mutual understanding at all levels of familiarity (cf. Ibn Taymiyyah, Tafsīr Āyāt Ashkalat, 1: 226-227, Ibn Kathīr). God could have sent them an angel as Messenger but the nature of that creation would have come in the way of communication and the safe delivery of the Message (cf. 17: 95).
[738] Ayas.
[739] The Qur’an and the Sunnah.
[738] Ayas.
[739] The Qur’an and the Sunnah.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
أَوَلَمَّآ أَصَٰبَتۡكُم مُّصِيبَةٞ قَدۡ أَصَبۡتُم مِّثۡلَيۡهَا قُلۡتُمۡ أَنَّىٰ هَٰذَاۖ قُلۡ هُوَ مِنۡ عِندِ أَنفُسِكُمۡۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(165) Would you whenever a calamity befalls you[740] – when you have inflicted twice as much of it[741] – say: “Where does this come from?”[742] Say ˹Muhammad˺: “You brought this upon yourselves!” Indeed Allah is Able over everything.
[740] Seventy Muslims were killed in the setback during the Battle of Uḥud. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[741] That is when they routed their enemy in the Battle of Badr killing seventy men and taking another seventy prisoners. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[742] They incredulously asked the reason behind this setback. Then their answer came.
[741] That is when they routed their enemy in the Battle of Badr killing seventy men and taking another seventy prisoners. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[742] They incredulously asked the reason behind this setback. Then their answer came.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلِيَعۡلَمَ ٱلَّذِينَ نَافَقُواْۚ وَقِيلَ لَهُمۡ تَعَالَوۡاْ قَٰتِلُواْ فِي سَبِيلِ ٱللَّهِ أَوِ ٱدۡفَعُواْۖ قَالُواْ لَوۡ نَعۡلَمُ قِتَالٗا لَّٱتَّبَعۡنَٰكُمۡۗ هُمۡ لِلۡكُفۡرِ يَوۡمَئِذٍ أَقۡرَبُ مِنۡهُمۡ لِلۡإِيمَٰنِۚ يَقُولُونَ بِأَفۡوَٰهِهِم مَّا لَيۡسَ فِي قُلُوبِهِمۡۚ وَٱللَّهُ أَعۡلَمُ بِمَا يَكۡتُمُونَ
(167) and those who pretend[743]. It was said to them: “Come and fight in the cause of Allah, or ˹at least˺ push back[744]”. They said: “Had we any knowledge of a fighting, we would have followed you”[745]. They were on that day closer to Denial than Belief. They say with their mouths what is not in their hearts—Allah knows best what they hide.
[743] al-ladhīna nāfaqū, the hypocrites lurking within the Believing community.
[744] Defend yourselves.
[745] Their lame excuse being that they did not think the Believers would actually engage the Deniers in battle. They claimed that they saw battle as only a remote possibility. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[744] Defend yourselves.
[745] Their lame excuse being that they did not think the Believers would actually engage the Deniers in battle. They claimed that they saw battle as only a remote possibility. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱلَّذِينَ قَالُواْ لِإِخۡوَٰنِهِمۡ وَقَعَدُواْ لَوۡ أَطَاعُونَا مَا قُتِلُواْۗ قُلۡ فَٱدۡرَءُواْ عَنۡ أَنفُسِكُمُ ٱلۡمَوۡتَ إِن كُنتُمۡ صَٰدِقِينَ
(168) Those who remained behind and said to their brothers: “Had they obeyed us, they would not have been killed”. Say ˹Muhammad˺: “Ward off death from yourselves, if you are speaking the truth!”
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَا تَحۡسَبَنَّ ٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ أَمۡوَٰتَۢاۚ بَلۡ أَحۡيَآءٌ عِندَ رَبِّهِمۡ يُرۡزَقُونَ
(169) Do not think that those who got killed in the cause of Allah[746] are dead. Nay but they are alive with their Lord ˹being handsomely˺ provided for[747].
[746] Martyrs.
[747] Ibn ʿAbbās (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “When your brothers were struck down in the Battle of Badr, Allah placed their souls in the ˹abdominal˺ cavities of green fowls, they drink from the rivers of Paradise, eat from its fruits and come back at the end of the day to repose in chandeliers hung in the Shadow of the ˹Majestic˺ Throne. For all of this, they ˹the martyred Believers˺ said: “Who would tell our brothers about us; that we are in Paradise being handsomely provided for so that they may not give up fighting in the cause of Allah or cower in war?” Allah Almighty said: “I will tell them on your behalf”. Then He revealed: “Do not think that those who got killed in the cause of Allah are dead. Nay but they are alive with their Lord ˹being handsomely˺ provided for”. (Abū Dāwūd: 2520, Aḥmad: 2388; another version is found in Muslim: 1887)
[747] Ibn ʿAbbās (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “When your brothers were struck down in the Battle of Badr, Allah placed their souls in the ˹abdominal˺ cavities of green fowls, they drink from the rivers of Paradise, eat from its fruits and come back at the end of the day to repose in chandeliers hung in the Shadow of the ˹Majestic˺ Throne. For all of this, they ˹the martyred Believers˺ said: “Who would tell our brothers about us; that we are in Paradise being handsomely provided for so that they may not give up fighting in the cause of Allah or cower in war?” Allah Almighty said: “I will tell them on your behalf”. Then He revealed: “Do not think that those who got killed in the cause of Allah are dead. Nay but they are alive with their Lord ˹being handsomely˺ provided for”. (Abū Dāwūd: 2520, Aḥmad: 2388; another version is found in Muslim: 1887)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ وَيَسۡتَبۡشِرُونَ بِٱلَّذِينَ لَمۡ يَلۡحَقُواْ بِهِم مِّنۡ خَلۡفِهِمۡ أَلَّا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
(170) Delighted with what Allah gave them from His Grace and are cheerful ˹in anticipation˺ for those who did not yet join them; that behind them they[748] will have no fear nor will they feel sorrowful;
[748] The latter.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱلَّذِينَ ٱسۡتَجَابُواْ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعۡدِ مَآ أَصَابَهُمُ ٱلۡقَرۡحُۚ لِلَّذِينَ أَحۡسَنُواْ مِنۡهُمۡ وَٱتَّقَوۡاْ أَجۡرٌ عَظِيمٌ
(172) Those who responded to ˹the call of ˺ Allah and the Messenger after they have been deeply wounded[749]; of whom these who do well and are Mindful, theirs is a great reward.
[749] Those of the Believers who did the Prophet’s (ﷺ) bidding and chased after the retreating Makkan army until they reached the outpost of Ḥamrā’ al-Asad, on the outskirts of Madinah. These Believers had been deeply wounded and bruised in the Battle of Uḥud. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَٰنٗا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِيلُ
(173) Those who ˹when˺ people said to them: “People have regrouped for you, so fear them”[750], their Belief ˹only˺ grew firmer and they said: “Allah suffices us, He is the best of Keepers”[751].
[750] The Deniers’ army, under the leadership of Abū Sufyān, were reported to be bracing themselves for another attack. (al-Ṭabarī, Ibn Kathīr)
[751] This pronouncement is one of the greatest forms of Dhikr (remembrance) during times of hardship. Ibn ʿAbbās (رضي الله عنهما) narrated: “Ḥasbunā Allāh wa niʿma al-Wakīl (Allah suffices us, He is the best of Keepers), was said by Ibrāhīm (عليه السلام) when he was thrown in the fire and was said by Muhammad (ﷺ) when it was said: “People have regrouped for you, so fear them”, their Belief ˹only˺ grew firmer and they said: “Allah suffices us, He is the best of Keepers”.” (al-Bukhārī: 4563)
[751] This pronouncement is one of the greatest forms of Dhikr (remembrance) during times of hardship. Ibn ʿAbbās (رضي الله عنهما) narrated: “Ḥasbunā Allāh wa niʿma al-Wakīl (Allah suffices us, He is the best of Keepers), was said by Ibrāhīm (عليه السلام) when he was thrown in the fire and was said by Muhammad (ﷺ) when it was said: “People have regrouped for you, so fear them”, their Belief ˹only˺ grew firmer and they said: “Allah suffices us, He is the best of Keepers”.” (al-Bukhārī: 4563)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَٱنقَلَبُواْ بِنِعۡمَةٖ مِّنَ ٱللَّهِ وَفَضۡلٖ لَّمۡ يَمۡسَسۡهُمۡ سُوٓءٞ وَٱتَّبَعُواْ رِضۡوَٰنَ ٱللَّهِۗ وَٱللَّهُ ذُو فَضۡلٍ عَظِيمٍ
(174) They returned with Grace and Bounty from Allah[752], touched not by harm; they followed Allah’s Pleasure[753]—Allah is of a Great Bounty.
[752] Their obedience to God and His Messenger (ﷺ) and their pursuit of the enemy won them great rewards upon their return.
[753] They did what leads to the Pleasure of God and won it. (al-Ṭabarī)
[753] They did what leads to the Pleasure of God and won it. (al-Ṭabarī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّمَا ذَٰلِكُمُ ٱلشَّيۡطَٰنُ يُخَوِّفُ أَوۡلِيَآءَهُۥ فَلَا تَخَافُوهُمۡ وَخَافُونِ إِن كُنتُم مُّؤۡمِنِينَ
(175) It is indeed Satan sowing fear of his allies[754]. Do not fear them but fear Me, if you are ˹true˺ Believers.
[754] The allies of the Devil are the warring Deniers. Satan uses them to intimidate Believers. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَا يَحۡزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِي ٱلۡكُفۡرِۚ إِنَّهُمۡ لَن يَضُرُّواْ ٱللَّهَ شَيۡـٔٗاۚ يُرِيدُ ٱللَّهُ أَلَّا يَجۡعَلَ لَهُمۡ حَظّٗا فِي ٱلۡأٓخِرَةِۖ وَلَهُمۡ عَذَابٌ عَظِيمٌ
(176) Let not ˹Muhammad˺ those who rush forth towards Denial grieve you[755]; they would not harm Allah in the least. Allah wants not a share for them in the Hereafter and theirs is a great Punishment.
[755] The adversity that overcame the Believers showed the real mettle of the hypocrites, who found the time opportune to lay bare their true colours. This is in stark contrast to the stance of the real Believers who did not loiter in responding to the Prophet’s (ﷺ) bidding.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَا يَحۡسَبَنَّ ٱلَّذِينَ كَفَرُوٓاْ أَنَّمَا نُمۡلِي لَهُمۡ خَيۡرٞ لِّأَنفُسِهِمۡۚ إِنَّمَا نُمۡلِي لَهُمۡ لِيَزۡدَادُوٓاْ إِثۡمٗاۖ وَلَهُمۡ عَذَابٞ مُّهِينٞ
(178) Let not those who Deny think that the rein We give them[756] is better for them. We only give them allowance so that they would accumulate sins; theirs is a humiliating Punishment.
[756] The fact that God does not quicken their punishment and seize them for their misdeeds (cf. Ayas 196-197 below).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلۡمُؤۡمِنِينَ عَلَىٰ مَآ أَنتُمۡ عَلَيۡهِ حَتَّىٰ يَمِيزَ ٱلۡخَبِيثَ مِنَ ٱلطَّيِّبِۗ وَمَا كَانَ ٱللَّهُ لِيُطۡلِعَكُمۡ عَلَى ٱلۡغَيۡبِ وَلَٰكِنَّ ٱللَّهَ يَجۡتَبِي مِن رُّسُلِهِۦ مَن يَشَآءُۖ فَـَٔامِنُواْ بِٱللَّهِ وَرُسُلِهِۦۚ وَإِن تُؤۡمِنُواْ وَتَتَّقُواْ فَلَكُمۡ أَجۡرٌ عَظِيمٞ
(179) Allah would not have left the Believers as you were, until He sorted out the bad from the good[757]. Allah would have not revealed the Unseen to you, but He chooses from His Messengers whoever He wishes[758], so Believe in Allah and His Messengers. If you Believe and are Mindful then yours is a great reward.
[757] In its formative days, the early Believing community was not as clearly differentiated as one might think; hypocrites were living in its midst pretending to be Believers and lying low wishing for the worst to come upon the real Believers. In order to separate the wheat from the chaff, God decreed the calamity that befell the Believers in the Battle of Uḥud; this, so the hypocrites could be told apart (cf. al-Rāzī).
[758] God chooses from among His Messengers those whom He entrusts with some knowledge of the Unseen (al-Ghayb). In this instance, He told Prophet Muhammad (ﷺ) who the hypocrites really were so that he may be on guard against them. (al-Ṭabarī, al-Wāḥidī, al-Wajīz)
[758] God chooses from among His Messengers those whom He entrusts with some knowledge of the Unseen (al-Ghayb). In this instance, He told Prophet Muhammad (ﷺ) who the hypocrites really were so that he may be on guard against them. (al-Ṭabarī, al-Wāḥidī, al-Wajīz)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلَا يَحۡسَبَنَّ ٱلَّذِينَ يَبۡخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ هُوَ خَيۡرٗا لَّهُمۖ بَلۡ هُوَ شَرّٞ لَّهُمۡۖ سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِۦ يَوۡمَ ٱلۡقِيَٰمَةِۗ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
(180) Let not those who are miserly[759] with what Allah has ˹bountifully˺ bestowed on them from His Grace think that this is better for them. Nay, but it is evil for them; they will be collared ˹around their necks˺ with what they withheld on the Day of Judgement. For Allah is the inheritance of the Heavens and Earth—Allah is Knowledgeable of what you do.
[759] Believers are encouraged to spend out of their wealth as much as they are encouraged to put their own lives on the line in God’s cause.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لَّقَدۡ سَمِعَ ٱللَّهُ قَوۡلَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ فَقِيرٞ وَنَحۡنُ أَغۡنِيَآءُۘ سَنَكۡتُبُ مَا قَالُواْ وَقَتۡلَهُمُ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقّٖ وَنَقُولُ ذُوقُواْ عَذَابَ ٱلۡحَرِيقِ
(181) Allah heard the saying of those who said[760]: “Allah is poor and we are rich”[761]. We will record what they said and their killing of the Prophets unjustifiably[762], and We will say: “Taste you the torment of burning!”
[760] Now that the lessons from the setback in the Battle of Uḥud have all been thrashed out, argumentation with the Jews of Madinah once more picks up.
[761] al-Ḥasan al-Baṣrī reports that when the Jews of Madinah heard the previous ayas, which encourage Believers to spend in the cause of God, they said: “If He ˹God˺ asks people to spend in His cause to achieve His goals, then He must be a wretched pauper!” (al-Ṭabarī, Ibn Kathīr, al-Qurṭubī, al-Rāzī)
[762] Cf. Aya 21.
[761] al-Ḥasan al-Baṣrī reports that when the Jews of Madinah heard the previous ayas, which encourage Believers to spend in the cause of God, they said: “If He ˹God˺ asks people to spend in His cause to achieve His goals, then He must be a wretched pauper!” (al-Ṭabarī, Ibn Kathīr, al-Qurṭubī, al-Rāzī)
[762] Cf. Aya 21.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ عَهِدَ إِلَيۡنَآ أَلَّا نُؤۡمِنَ لِرَسُولٍ حَتَّىٰ يَأۡتِيَنَا بِقُرۡبَانٖ تَأۡكُلُهُ ٱلنَّارُۗ قُلۡ قَدۡ جَآءَكُمۡ رُسُلٞ مِّن قَبۡلِي بِٱلۡبَيِّنَٰتِ وَبِٱلَّذِي قُلۡتُمۡ فَلِمَ قَتَلۡتُمُوهُمۡ إِن كُنتُمۡ صَٰدِقِينَ
(183) Those who said: “Allah took our pledge not to Believe in any Messenger unless he gives us a sacrificial offering ˹to be˺ consumed by fire”[764]. Say ˹Muhammad˺: “Many a Messenger before me came to you[765] with clear evidences, and with what you ˹just˺ said. Why did you kill them if only you are truthful?
[764] Muhammad Asad has the following comment in his translation: “… in other words, unless he conforms to Mosaic Law, which prescribes burnt offerings as an essential part of divine services. Although this aspect of the Law had been left in abeyance ever since the destruction of the Second Temple in Jerusalem, the Jews of post-Talmudic times were convinced that the Messiah promised to them would restore the Mosaic rites in their entirety; and so they refused to accept as a prophet anyone who did not conform to the Law of the Torah in every detail”.
[765] To your ancestors.
[765] To your ancestors.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَإِن كَذَّبُوكَ فَقَدۡ كُذِّبَ رُسُلٞ مِّن قَبۡلِكَ جَآءُو بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِ وَٱلۡكِتَٰبِ ٱلۡمُنِيرِ
(184) If they call you a liar, then many a Messenger before you were called liars; ˹even though˺ they came ˹to them˺ with clear evidences, the ˹Sacred˺ Writs and the Luminous Book[766].
[766] The Sacred Writs al-Zubur (lit. books, sing. zabūr) and al-Kitāb al-Munīr (the Luminous Book) refer to the Heavenly revealed Books.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
كُلُّ نَفۡسٖ ذَآئِقَةُ ٱلۡمَوۡتِۗ وَإِنَّمَا تُوَفَّوۡنَ أُجُورَكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۖ فَمَن زُحۡزِحَ عَنِ ٱلنَّارِ وَأُدۡخِلَ ٱلۡجَنَّةَ فَقَدۡ فَازَۗ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَٰعُ ٱلۡغُرُورِ
(185) Every soul shall taste death[767] and you will be paid your rewards in full on the Day of Judgement; whoever is dragged away[768] from Hellfire and entered into Paradise, then he is a winner—life is nothing but an illusory enjoyment.
[767] Although mention of this fact here can be construed as a way of alleviating the suffering and hurt the Prophet (ﷺ) and the Believers endured from their enemies’ hands and tongues (al-Ṭabarī). In Ibn ʿĀshūr’s considered opinion it is further meant to soothe the pain that the Believers found at losing their brothers in battle, on the one hand, and on the other, refutes the narrative of the hypocrites who said that their brothers would not have been killed had they not come out of their homes for battle.
[768] The scene being painted here is graphic. The word zuḥziḥa embodies its meaning within its own phonic makeup; drawing its form and throwing its shadow in the process. Hellfire as found here possesses a gravitational power, dragging to it whoever and whatever gets near. Any person who is caught within its radius is in need of someone to drag him (yu-zaḥziḥ-uhu) away little by little, in order to set him free from its energy sapping pull. Whoever is to be dragged away from its radius, freed from the tentacles of its gravity and admitted to Paradise has made it. This is a powerful and full coloured depiction of helplessness, of vehemently tugging, pulling and dragging in order to reach safe haven.
[768] The scene being painted here is graphic. The word zuḥziḥa embodies its meaning within its own phonic makeup; drawing its form and throwing its shadow in the process. Hellfire as found here possesses a gravitational power, dragging to it whoever and whatever gets near. Any person who is caught within its radius is in need of someone to drag him (yu-zaḥziḥ-uhu) away little by little, in order to set him free from its energy sapping pull. Whoever is to be dragged away from its radius, freed from the tentacles of its gravity and admitted to Paradise has made it. This is a powerful and full coloured depiction of helplessness, of vehemently tugging, pulling and dragging in order to reach safe haven.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
۞ لَتُبۡلَوُنَّ فِيٓ أَمۡوَٰلِكُمۡ وَأَنفُسِكُمۡ وَلَتَسۡمَعُنَّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَمِنَ ٱلَّذِينَ أَشۡرَكُوٓاْ أَذٗى كَثِيرٗاۚ وَإِن تَصۡبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَٰلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ
(186) You shall be tested in your wealth and yourselves[769] and you will hear much that is hurtful from those who were given the Book before you and the Associators[770], but if you remain steadfast and are Mindful, then that is real fortitude.
[769] Cf. 2:155.
[770] The Arab pagans.
[770] The Arab pagans.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡاْ بِهِۦ ثَمَنٗا قَلِيلٗاۖ فَبِئۡسَ مَا يَشۡتَرُونَ
(187) ˹Mention˺ When Allah took the pledge of those who were given the Book that you should make it plain to people rather than suppress it[771]; they tossed it behind their backs and traded it off for a pittance—miserable indeed is what they buy.
[771] The Divine Book.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لَا تَحۡسَبَنَّ ٱلَّذِينَ يَفۡرَحُونَ بِمَآ أَتَواْ وَّيُحِبُّونَ أَن يُحۡمَدُواْ بِمَا لَمۡ يَفۡعَلُواْ فَلَا تَحۡسَبَنَّهُم بِمَفَازَةٖ مِّنَ ٱلۡعَذَابِۖ وَلَهُمۡ عَذَابٌ أَلِيمٞ
(188) Do not think that those who delight in their actions[772] and are pleased with unwarranted praise[773], are at a ˹great˺ distance from Punishment—theirs is a painful Punishment.
[772] Full of conceit over their evil-doing.
[773] Abū Saʿīd al-Khudrī (رضي الله عنه) narrates that the reason for the revelation of this aya was such that: “Some hypocrites at the time of the Prophet (ﷺ) would stay behind when he used to set out on forays, and they were pleased with this. Upon his return, they would forge excuses and swear to them. They even loved to be praised for what they did not do ˹i.e. being Believers and part of the Prophet’s (ﷺ) army˺. Thus this aya was revealed”. (al-Bukhārī: 4567, Muslim: 2777)
[773] Abū Saʿīd al-Khudrī (رضي الله عنه) narrates that the reason for the revelation of this aya was such that: “Some hypocrites at the time of the Prophet (ﷺ) would stay behind when he used to set out on forays, and they were pleased with this. Upon his return, they would forge excuses and swear to them. They even loved to be praised for what they did not do ˹i.e. being Believers and part of the Prophet’s (ﷺ) army˺. Thus this aya was revealed”. (al-Bukhārī: 4567, Muslim: 2777)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَلِلَّهِ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
إِنَّ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ لَأٓيَٰتٖ لِّأُوْلِي ٱلۡأَلۡبَٰبِ
(190) Indeed there are in the creation of the Heavens and Earth and the alternation of night and day Signs[774] for people of reason.
[774] These are so-called cosmic Signs (āyāt kawniyyah). They, along with the Qur’anic Signs (āyāt Qur’āniyyah), work together to prove to Believers the Truth of the Message and thus strengthen their Faith. Believers are encouraged to think about these Signs and use their reason when considering them (cf. Riḍā). Ibn ʿAbbās (رضي الله عنهما) narrated: “I slept once over at ˹my aunt˺ Maymūnah’s ˹the Prophet’s wife˺ home, while the Prophet was there, in order to see how he Prays at night. He (ﷺ) talked with his wife for a while and then slept. When there remained only the last third of the night, or a part of it, he woke and sat up, looked at the sky and recited: “Indeed there are in the creation of the Heavens and Earth and the alternation of night and day Signs for people of reason”. He then performed ablution, rinsed his mouth with siwāk ˹a twig˺ and Prayed eleven rakʿahs. When Bilāl called for Prayer, he (ﷺ) performed two rakʿahs, went out and led people in the Fajr Prayer”. (al-Bukhārī: 7452)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَكَّرُونَ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَٰذَا بَٰطِلٗا سُبۡحَٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ
(191) Those who mention Allah ˹while˺ standing, sitting and ˹lying˺ on their sides, and ponder over the creation of the Heavens and Earth ˹declaring˺: “Our Lord, You did not create ˹all of ˺ this in vain. Glorified be You, shield us from the torment of Fire;
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
رَّبَّنَآ إِنَّنَا سَمِعۡنَا مُنَادِيٗا يُنَادِي لِلۡإِيمَٰنِ أَنۡ ءَامِنُواْ بِرَبِّكُمۡ فَـَٔامَنَّاۚ رَبَّنَا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَكَفِّرۡ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلۡأَبۡرَارِ
(193) Our Lord, we heard a caller[775], summoning to Belief, saying: “Believe in your Lord!” and we Believed, so our Lord forgive us our sins and expunge our misdeeds, and bring our lives to termination ˹joining us˺ with the Righteous;
[775] Muhammad (ﷺ). (Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخۡزِنَا يَوۡمَ ٱلۡقِيَٰمَةِۖ إِنَّكَ لَا تُخۡلِفُ ٱلۡمِيعَادَ
(194) Our Lord, bestow on us what You promised us through your Messengers and do not disgrace us on the Day of Judgement—indeed You never break Your promise”.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
فَٱسۡتَجَابَ لَهُمۡ رَبُّهُمۡ أَنِّي لَآ أُضِيعُ عَمَلَ عَٰمِلٖ مِّنكُم مِّن ذَكَرٍ أَوۡ أُنثَىٰۖ بَعۡضُكُم مِّنۢ بَعۡضٖۖ فَٱلَّذِينَ هَاجَرُواْ وَأُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأُوذُواْ فِي سَبِيلِي وَقَٰتَلُواْ وَقُتِلُواْ لَأُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأُدۡخِلَنَّهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ثَوَابٗا مِّنۡ عِندِ ٱللَّهِۚ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلثَّوَابِ
(195) Their Lord responded to them that: “I shall never render useless the deeds of any doer of you, male or female; you are each other’s other part[776]. Those who migrated, were expelled from their lands, persecuted in My cause, fought and got killed, I shall expunge their misdeeds and admit them into Gardens under which rivers flow”; a reward from Allah—indeed with Allah is the best of rewards.
[776] Both men and women are born of each other and are looked upon equally. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لَا يَغُرَّنَّكَ تَقَلُّبُ ٱلَّذِينَ كَفَرُواْ فِي ٱلۡبِلَٰدِ
[777] By the fact that the Deniers were living unchecked, enjoying complete freedom of movement and all that life has to offer (cf. Aya 178 above).
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
مَتَٰعٞ قَلِيلٞ ثُمَّ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمِهَادُ
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
لَٰكِنِ ٱلَّذِينَ ٱتَّقَوۡاْ رَبَّهُمۡ لَهُمۡ جَنَّٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا نُزُلٗا مِّنۡ عِندِ ٱللَّهِۗ وَمَا عِندَ ٱللَّهِ خَيۡرٞ لِّلۡأَبۡرَارِ
(198) But those who are Mindful of their Lord, theirs are Gardens under which rivers flow, eternally they abide therein; a domicile coming from Allah—what is with Allah is best for the Righteous.
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
وَإِنَّ مِنۡ أَهۡلِ ٱلۡكِتَٰبِ لَمَن يُؤۡمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡكُمۡ وَمَآ أُنزِلَ إِلَيۡهِمۡ خَٰشِعِينَ لِلَّهِ لَا يَشۡتَرُونَ بِـَٔايَٰتِ ٱللَّهِ ثَمَنٗا قَلِيلًاۚ أُوْلَٰٓئِكَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡۗ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ
(199) Indeed there are among the People of the Book those who Believe in Allah, what has been sent down to you[778] and what had been sent down to them, humbling themselves before Allah and do not trade off the Signs of Allah for a pittance; for those is their reward with their Lord—Allah is swift in reckoning.
[778] The Qur’an. (al-Ṭabarī, Ibn Kathīr)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱصۡبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ
(200) You who Believe, be forbearing[779], remain firm[780], guard your lands[781] and be Mindful of Allah so that you may be successful[782].
[779] Be patient in the face of life’s trials and tribulations. (al-Ṭabarī, al-Saʿdī)
[780] When you face your enemy in battle. (al-Ṭabarī, al-Saʿdī)
[781] Rābiṭū from ribāṭ, i.e. the fact of ‘tying up’ one’s war steed at outposts to protect the borders from enemy attack. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr, al-Saʿdī)
[782] This aya sums up the keys for being victorious which are repeated throughout Āl ʿImrān. It is given in answer to the Believer’s Prayer to God to make them prevail over the Deniers found at the very end of al-Baqarah. (Cf. ‘Key’ in the Introduction to this sura.)
[780] When you face your enemy in battle. (al-Ṭabarī, al-Saʿdī)
[781] Rābiṭū from ribāṭ, i.e. the fact of ‘tying up’ one’s war steed at outposts to protect the borders from enemy attack. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr, al-Saʿdī)
[782] This aya sums up the keys for being victorious which are repeated throughout Āl ʿImrān. It is given in answer to the Believer’s Prayer to God to make them prevail over the Deniers found at the very end of al-Baqarah. (Cf. ‘Key’ in the Introduction to this sura.)
අල්කුර්ආන් අරාබි අර්ථ විවරණ:
ශුද්ධවූ අල් කුර්ආන් අර්ථ කථනය - ඉංග්රීසි පරිවර්තනය- මහාචාර්ය: වලීඩ් බ්ලෙයිෂ් උමරි - පරිවර්තන පටුන
ශුද්ධ වූ අල් කුර්ආනයේ අර්ථයන් හි ඉංග්රීසි පරිවර්තනය. කොටස් හතරක් පමණි මහාචාර්ය වලීඩ් බ්ලෙයිෂ් උමරි විසින් පරිවර්තනය කරන ලදී.