அல்குர்ஆன் மொழிபெயர்ப்பு - ஆங்கில மொழிபெயர்ப்பு - கலாநிதி வலீத் பலீஃஹிஷ் உமரி (பணிகள் நடைபெற்று கொண்டிருக்கிறது) * - மொழிபெயர்ப்பு அட்டவணை
تُؤۡتِيٓ أُكُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَاۗ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ
(25) it yields its fruit all the time with its Lord’s permission[3019]; Allah gives examples to people, may they heed![3020]
[3019] The good produce of this tree is, by God’s permission, wholesome and plentiful and yields at all times, day and night, summer and winter. Likewise is the testimony of Monotheism, it never ceases to yield good deeds for the Believer all the time, and all the time a good deed of his is being raised to Heaven (cf. al-Ṭabarī, al-Zamakhsharī, Ibn Kathīr, al-Shawkānī).
[3020] Amthāl (examples/similes/similitudes/parables) provide people with descriptive images and stir the mind and, hence, they encourage thinking which, in turn, leads to realization (cf. al-Samarqandī): “Verily We have given people examples of everything in this Qur’an so that they may heed!” (39: 27).
Trees have roots, a trunk, branches, leaves and fruits and so has the ‘tree of Faith’. Its roots are knowledge, realization and certitude; its trunk is true-heartedness; its branches are devoted deeds; its fruits are the yields of devoted deeds: praiseworthy outcomes, admirable bearings, laudable manners and commendable conduct. A tree’s firmness in the heart is known through these fruits. If such is the case, then its root is firm and its branches are truly high up in the sky (cf. Ibn al-Qayyim, Iʿlām al-Muwaqqiʿīn ʿan Rabb al-ʿĀlamīn, 1: 133).
[3020] Amthāl (examples/similes/similitudes/parables) provide people with descriptive images and stir the mind and, hence, they encourage thinking which, in turn, leads to realization (cf. al-Samarqandī): “Verily We have given people examples of everything in this Qur’an so that they may heed!” (39: 27).
Trees have roots, a trunk, branches, leaves and fruits and so has the ‘tree of Faith’. Its roots are knowledge, realization and certitude; its trunk is true-heartedness; its branches are devoted deeds; its fruits are the yields of devoted deeds: praiseworthy outcomes, admirable bearings, laudable manners and commendable conduct. A tree’s firmness in the heart is known through these fruits. If such is the case, then its root is firm and its branches are truly high up in the sky (cf. Ibn al-Qayyim, Iʿlām al-Muwaqqiʿīn ʿan Rabb al-ʿĀlamīn, 1: 133).
அரபு விரிவுரைகள்:
وَمَثَلُ كَلِمَةٍ خَبِيثَةٖ كَشَجَرَةٍ خَبِيثَةٍ ٱجۡتُثَّتۡ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارٖ
(26) And the example of a foul word[3021] is that of a foul tree[3022] torn up by from the ground; having no stability.
[3021] Kalimatin khabīthatin (lit. a foul/nasty word) is that of Denial and Association (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3022] Shajaratin khabīthah means: a foul/nasty tree. Many exegetes give the example of a colocynth (bitter apple); it has no stable root and its stalks are so feeble that they cannot sustain its bitter fruit; such is Denial which is shaky in its heart, and whereby the deeds of the Deniers are not raised for them to benefit from in the Hereafter (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
[3022] Shajaratin khabīthah means: a foul/nasty tree. Many exegetes give the example of a colocynth (bitter apple); it has no stable root and its stalks are so feeble that they cannot sustain its bitter fruit; such is Denial which is shaky in its heart, and whereby the deeds of the Deniers are not raised for them to benefit from in the Hereafter (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
அரபு விரிவுரைகள்:
يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ بِٱلۡقَوۡلِ ٱلثَّابِتِ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۖ وَيُضِلُّ ٱللَّهُ ٱلظَّٰلِمِينَۚ وَيَفۡعَلُ ٱللَّهُ مَا يَشَآءُ
(27) Allah makes firm those who have Believed with firm speech[3023] in the worldly life and in the Hereafter and Allah misguides the unjust[3024]; Allah does what He wishes.
[3023] al-Qawl al-thābit (lit. the firm speech) is what is firm and unyielding in the hearts of the Believers, i.e., the testimony that there is no god but Allah and that Muhammad (ﷺ) is His Messenger. Allah thus makes them firm in their Belief in Him and His Messenger (ﷺ) and drives doubts and vain desires away from them in the worldly life and in their graves, the first station of the Hereafter, when asked by the two angels (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Juzayy, Abū Ḥayyān, al-Saʿdī, Ibn ʿĀshūr).
al-Barā’ Ibn ʿĀzib (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When a Muslim is asked in the grave, he testifies that there is no god but Allah and that Muhammad is the Messenger of Allah. That is ˹the meaning of ˺ His Saying: “Allah makes firm those who have Believed with firm speech in the worldly life and in the Hereafter”” (al-Bukhārī: 4699, Muslim: 2871).
[3024] For doing themselves and others wrong, God Almighty casts doubts and blindness in the hearts of the Deniers and does not guide them to saying what is truthful whether in this life or in their graves when they are held to account by the two angels (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
al-Barā’ Ibn ʿĀzib (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When a Muslim is asked in the grave, he testifies that there is no god but Allah and that Muhammad is the Messenger of Allah. That is ˹the meaning of ˺ His Saying: “Allah makes firm those who have Believed with firm speech in the worldly life and in the Hereafter”” (al-Bukhārī: 4699, Muslim: 2871).
[3024] For doing themselves and others wrong, God Almighty casts doubts and blindness in the hearts of the Deniers and does not guide them to saying what is truthful whether in this life or in their graves when they are held to account by the two angels (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
அரபு விரிவுரைகள்:
۞ أَلَمۡ تَرَ إِلَى ٱلَّذِينَ بَدَّلُواْ نِعۡمَتَ ٱللَّهِ كُفۡرٗا وَأَحَلُّواْ قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِ
(28) [3025]Have you ˹Muhammad˺ not seen those who traded off Allah’s favour[3026] for Denial and settled their folks into the Abode of ˹utter˺ Ruination[3027];
[3025] This is a reflective passage which wonders at the ruinous end of the Deniers, recaps on the reason behind their ghastly end, and points the way out to the Believers (cf. Ibn ʿĀshūr).
[3026] This niʿmah (favour) is of a general sense; indeed God’s favours are innumerable (Aya 34). However, given the context of revelation and the immediate addressees, many exegetes see it as the sending of Prophet Muhammad (ﷺ) to them and the Message he brought them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
Yet both al-Tafsīr al-Muyassar and al-Tafsīr al-Mukhtaṣar add that this favour also denotes the great bounty of the safety of the Sanctuary in which they resided (cf. Aya 35 below): “And Allah sets forth the example of a town which was safe and at peace, receiving its provision in abundance from all directions. But it ˹its people˺ met Allah’s favours with ingratitude, so Allah made them taste the garment of hunger and fear for what they used to do *a Messenger of their own came to them but they denied him so the punishment overtook them as they were unjust!” (16: 112-113).
[3027] Hellfire is the Abode of Ruination (dār al-bawār) which they will come to occupy (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Zamakhsharī, al-Shawkānī, al-Saʿdī).
[3026] This niʿmah (favour) is of a general sense; indeed God’s favours are innumerable (Aya 34). However, given the context of revelation and the immediate addressees, many exegetes see it as the sending of Prophet Muhammad (ﷺ) to them and the Message he brought them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
Yet both al-Tafsīr al-Muyassar and al-Tafsīr al-Mukhtaṣar add that this favour also denotes the great bounty of the safety of the Sanctuary in which they resided (cf. Aya 35 below): “And Allah sets forth the example of a town which was safe and at peace, receiving its provision in abundance from all directions. But it ˹its people˺ met Allah’s favours with ingratitude, so Allah made them taste the garment of hunger and fear for what they used to do *a Messenger of their own came to them but they denied him so the punishment overtook them as they were unjust!” (16: 112-113).
[3027] Hellfire is the Abode of Ruination (dār al-bawār) which they will come to occupy (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Zamakhsharī, al-Shawkānī, al-Saʿdī).
அரபு விரிவுரைகள்:
جَهَنَّمَ يَصۡلَوۡنَهَاۖ وَبِئۡسَ ٱلۡقَرَارُ
அரபு விரிவுரைகள்:
وَجَعَلُواْ لِلَّهِ أَندَادٗا لِّيُضِلُّواْ عَن سَبِيلِهِۦۗ قُلۡ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمۡ إِلَى ٱلنَّارِ
(30) They set up ˹false˺ equals for Allah to divert ˹others˺ away from His Path. Say: “Enjoy![3028] For indeed your return is to the Fire!”
[3028] That is they are called upon to enjoy their worldly life while it lasts. Nobody needs to be fooled or deceived by the good fortunes of the Denier (cf. Ibn ʿĀshūr): “Do not be deceived by the revelling of those who Deny in the land; *˹this is but˺ a passing enjoyment, then their resort is Hellfire – ghastly indeed is this bed!” (3: 196-197).
அரபு விரிவுரைகள்:
قُل لِّعِبَادِيَ ٱلَّذِينَ ءَامَنُواْ يُقِيمُواْ ٱلصَّلَوٰةَ وَيُنفِقُواْ مِمَّا رَزَقۡنَٰهُمۡ سِرّٗا وَعَلَانِيَةٗ مِّن قَبۡلِ أَن يَأۡتِيَ يَوۡمٞ لَّا بَيۡعٞ فِيهِ وَلَا خِلَٰلٌ
(31) [3029]Tell My servants who have Believed to keep up the Prayers and spend ˹charitably˺ out of that which We provided for them – both privately and openly – before a Day comes, when there will not be trading, nor bonds[3030].
[3029] In order to steer away from such an undesirable end and keep a safe distance from it, Believers are encouraged to uphold their upright religion, which is encapsulated in these two great forms of worship, Prayer (ṣalāh) and Zakat (prescribed alms); great indications of ones’ triumph over one’s baser self (cf. Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar). These are also practical applications of being grateful to God Almighty for His favours (cf. Ibn ʿĀshūr).
[3030] Khilāl is the plural of khullah, which means very intimate friendship (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). On the macabre Day of Judgement there will be no trade-offs, bargains nor a close friend’s favour of kindness; everyone will have enough on their plate, busied away with their own affairs (cf. al-Ṭabarī, Abū Ḥayyān, Ibn Kathīr). Nothing on that Day will avail a person, wits and relations notwithstanding, except his record of good deeds. People, and especially Believers, need to be very heedful of that great Day (cf. al-Saʿdī): “You who Believe! Spend of what We provided for you before a Day comes, when there will not be trading, nor bonds or intercession” (2: 254).
[3030] Khilāl is the plural of khullah, which means very intimate friendship (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). On the macabre Day of Judgement there will be no trade-offs, bargains nor a close friend’s favour of kindness; everyone will have enough on their plate, busied away with their own affairs (cf. al-Ṭabarī, Abū Ḥayyān, Ibn Kathīr). Nothing on that Day will avail a person, wits and relations notwithstanding, except his record of good deeds. People, and especially Believers, need to be very heedful of that great Day (cf. al-Saʿdī): “You who Believe! Spend of what We provided for you before a Day comes, when there will not be trading, nor bonds or intercession” (2: 254).
அரபு விரிவுரைகள்:
ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزۡقٗا لَّكُمۡۖ وَسَخَّرَ لَكُمُ ٱلۡفُلۡكَ لِتَجۡرِيَ فِي ٱلۡبَحۡرِ بِأَمۡرِهِۦۖ وَسَخَّرَ لَكُمُ ٱلۡأَنۡهَٰرَ
(32) [3031]‘Allah’ Who [3032]created the Heavens and Earth; sent water down from the sky and grew with it ˹all sorts of ˺ produce as provisions for you; [3033]subjected to you vessels running in the sea with His command[3034]; and subjected rivers to you![3035]
[3031] This is a timely reminder of the most Gracious, Bountiful God, ‘Allah’, Whose favours are immeasurable, to Whom people are ungrateful and set up rivalling equals to. What follow in this passage are general Divine favours which no one can afford to deny, and in the next passage Quraysh-specific favours are spoken of, going back to the very root of their then current privileged status (cf. al-Rāzī, Ibn ʿĀshūr).
[3032] The enumeration of these favours begin with the all-encompassing favour of creating the realms of existence and sustenance; life and livelihood (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[3033] Then comes the equally evident Divine favour of subjecting (taskhīr) great creations which are central for human living and upkeep.
[3034] By God Almighty’s command people were made able to build ships and vessels to run floating over the surface of the seas, and made the winds blow them in the direction they are intended for and prevented storms from drowning them. All this so that people may go about their lives travelling and carrying their shipments in them from one place to another across the face of the potently wild but subjected sea (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Do you not see that ships run through the sea by the favour of Allah that He may show you of His Signs? Indeed in that are Signs for everyone greatly patient and devoutly grateful!” (31:31).
[3035] Rivers are subjected to the benefit of humans in that they were made to run from one place to another covering great stretches of land spreading life along their banks; people drink from them along with their livestock, grow crops, and travel fore and aft (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī).
[3032] The enumeration of these favours begin with the all-encompassing favour of creating the realms of existence and sustenance; life and livelihood (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[3033] Then comes the equally evident Divine favour of subjecting (taskhīr) great creations which are central for human living and upkeep.
[3034] By God Almighty’s command people were made able to build ships and vessels to run floating over the surface of the seas, and made the winds blow them in the direction they are intended for and prevented storms from drowning them. All this so that people may go about their lives travelling and carrying their shipments in them from one place to another across the face of the potently wild but subjected sea (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Do you not see that ships run through the sea by the favour of Allah that He may show you of His Signs? Indeed in that are Signs for everyone greatly patient and devoutly grateful!” (31:31).
[3035] Rivers are subjected to the benefit of humans in that they were made to run from one place to another covering great stretches of land spreading life along their banks; people drink from them along with their livestock, grow crops, and travel fore and aft (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī).
அரபு விரிவுரைகள்:
وَسَخَّرَ لَكُمُ ٱلشَّمۡسَ وَٱلۡقَمَرَ دَآئِبَيۡنِۖ وَسَخَّرَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ
(33) And He subjected to you the sun and the moon unceasing[3036]; and He subjected to you night and day![3037]
[3036] The sun and the moon are unceasingly ever-orbiting the Earth bringing with them renewed benefits to humans, livestock and crops (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “He is the One Who made the sun a glow and the moon a light and ordained for it stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth; He details the Signs for those who attain knowledge. *Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs for the Mindful ones” (10: 5-6).
[3037] Apropos to the sun and the moon are the day in which people go about their living and the night during which they get rest (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Qurṭubī): “Say: “Would you not see that if Allah were to make the night perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you light; will you not listen!” *Say: “Would you not see that if Allah were to make the day perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you night in which you rest; will you not see!” *Out of His Mercy He made night and day for you, so that you may rest in it ˹the former˺ and seek out His favour ˹during the latter˺; will you be thankful!” (28: 71-73).
[3037] Apropos to the sun and the moon are the day in which people go about their living and the night during which they get rest (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Qurṭubī): “Say: “Would you not see that if Allah were to make the night perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you light; will you not listen!” *Say: “Would you not see that if Allah were to make the day perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you night in which you rest; will you not see!” *Out of His Mercy He made night and day for you, so that you may rest in it ˹the former˺ and seek out His favour ˹during the latter˺; will you be thankful!” (28: 71-73).
அரபு விரிவுரைகள்:
அல்குர்ஆன் மொழிபெயர்ப்பு - ஆங்கில மொழிபெயர்ப்பு - கலாநிதி வலீத் பலீஃஹிஷ் உமரி (பணிகள் நடைபெற்று கொண்டிருக்கிறது) - மொழிபெயர்ப்பு அட்டவணை
மொழிபெயர்த்தது கலாநிதி. வலீத் புலைஹிஷ் அல் அம்ரி.