அல்குர்ஆன் மொழிபெயர்ப்பு - ஆங்கில மொழிபெயர்ப்பு - கலாநிதி வலீத் பலீஃஹிஷ் உமரி (பணிகள் நடைபெற்று கொண்டிருக்கிறது) * - மொழிபெயர்ப்பு அட்டவணை
ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمۡ يَكُ مُغَيِّرٗا نِّعۡمَةً أَنۡعَمَهَا عَلَىٰ قَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمۡ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ
(53) That for Allah would never alter a favour He bestows on a ˹certain˺ people until they alter what is in themselves[1971]—verily Allah is All-Hearing, All-Knowing.
[1971] “But whoever exchanges the bounty of Allah ˹for Denial˺ after it came to him, ˹will come to know˺ that Allah is severe in Punishment” (2: 211); “˹Mention˺ When your Lord proclaimed: “If you ˹people˺ are grateful, I will certainly give you more. But if you Deny then surely My punishment is severe”” (14: 7); “And Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from every location, but it met the favours of Allah with ungratefulness. So Allah made it taste the pall of hunger and fear for what they had been doing. *And there had certainly come to them a Messenger from among themselves, but they denied him; so punishment overtook them while they were wrongdoers” (16: 112-113).
அரபு விரிவுரைகள்:
كَدَأۡبِ ءَالِ فِرۡعَوۡنَ وَٱلَّذِينَ مِن قَبۡلِهِمۡۚ كَذَّبُواْ بِـَٔايَٰتِ رَبِّهِمۡ فَأَهۡلَكۡنَٰهُم بِذُنُوبِهِمۡ وَأَغۡرَقۡنَآ ءَالَ فِرۡعَوۡنَۚ وَكُلّٞ كَانُواْ ظَٰلِمِينَ
(54) ˹Just˺ like the habitual ways of the people of Pharaoh and those ˹who came˺ before them[1972]; they rejected the Signs of their Lord and We destroyed them for their sins and We drowned the people of Pharaoh; they all were unjust.
[1972] Repetition of the example of the earlier nations, prominent among whom are Pharaoh and his people, is to emphasize that what they thought was far away came to pass, especially in Badr, and that they are to take heed from it and ‘desist’. Otherwise they surely now know what is to come (cf. Ibn ʿĀshūr).
அரபு விரிவுரைகள்:
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُواْ فَهُمۡ لَا يُؤۡمِنُونَ
(55) [1973]Indeed the worst of all the creatures[1974] with Allah are the ones who Denied and never do they Believe.
[1973] This passage explains why they were ‘unjust’ and thus they deserved Divine punishment. For one thing, they doggedly Denied the Signs of God (cf. al-Biqāʿī, Naẓm al-Durar): “… my son, do not Associate with Allah ˹in worship˺. Indeed Association is a grave injustice” (31: 13).
[1974] “Indeed the worst of all the creatures with Allah are the deaf and dumb – those who cannot heed. *Had Allah known any good in them, He would have made them listen; ˹even˺ had He made them listen, they would have turned away, looking the other way” (8: 22-23); “We have indeed spawned for Hellfire many among the jinn and humans; theirs are hearts with which they comprehend naught, theirs are eyes with which they see naught and theirs are ears with which they hear naught. Those are akin to livestock, nay but they are more at loss; these are the unmindful” (7: 179).
[1974] “Indeed the worst of all the creatures with Allah are the deaf and dumb – those who cannot heed. *Had Allah known any good in them, He would have made them listen; ˹even˺ had He made them listen, they would have turned away, looking the other way” (8: 22-23); “We have indeed spawned for Hellfire many among the jinn and humans; theirs are hearts with which they comprehend naught, theirs are eyes with which they see naught and theirs are ears with which they hear naught. Those are akin to livestock, nay but they are more at loss; these are the unmindful” (7: 179).
அரபு விரிவுரைகள்:
فَإِمَّا تَثۡقَفَنَّهُمۡ فِي ٱلۡحَرۡبِ فَشَرِّدۡ بِهِم مَّنۡ خَلۡفَهُمۡ لَعَلَّهُمۡ يَذَّكَّرُونَ
(57) Whenever you encounter them in war set them as a fearsome example to those behind them, may they reflect[1975].
[1975] The Messenger (ﷺ) was commanded to treat the treacherous, who thought little of the Believers and reneged on their peace pacts, with due severity. This is just requital for those who threaten peace and flippantly break this most serious and binding commitment. It also acts as a deterrent to others who might be tempted to do the same so that they think again about breaking their pacts with the Believers (cf. Tafsīr al-Madīnah al-Munawwarah). This punishment is limited to the circumstance of actual war because a pact is to be honoured and upheld even though the other party could be treacherous and evasive (cf. al-Saʿdī).
அரபு விரிவுரைகள்:
وَإِمَّا تَخَافَنَّ مِن قَوۡمٍ خِيَانَةٗ فَٱنۢبِذۡ إِلَيۡهِمۡ عَلَىٰ سَوَآءٍۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡخَآئِنِينَ
(58) Whenever you ˹Muhammad˺ fear[1976] treachery from certain people, then cast ˹their pact˺ to them ˹so that all are˺ on level ground—indeed Allah Loves not the treacherous.
[1976] ‘Fear’ that the other party may not uphold their commitment is not that which is based on mere surmization but here is rather that which is based on credible evidence and tell-tale signs (cf. al-Ṭabarī, Ibn al-ʿArabī, Aḥkām al-Qur’ān, 8/860).
Sulaym Ibn ʿĀmir narrated that: “Muʿāwiyah (رضي الله عنه) ˹the Caliph˺ had a peace pact with the Byzantine. While he was travelling through their lands, the term of the pact had elapsed and he raided them. A rider on his horse ˹came˺ shouting: “Allah is the greatest! Honour and do not break ˹the pact˺!” He was ʿAmr Ibn ʿAbasah (رضي الله عنه) so Muʿāwiyah asked him about it and he replied: “I heard the Messenger of Allah (ﷺ) say: “Whoever has a pact with some people, let him not come out of it, or modify it until its period has elapsed. Or he needs to cast it to them so that everyone is on level ground”. ˹Upon hearing this˺ Muʿāwiyah pulled back along with his company” (Abū Dāwūd: 2759, al-Tirmidhī: 1580, al-Nasā’ī, al-Sunan al-Kubrā: 8679).
Sulaym Ibn ʿĀmir narrated that: “Muʿāwiyah (رضي الله عنه) ˹the Caliph˺ had a peace pact with the Byzantine. While he was travelling through their lands, the term of the pact had elapsed and he raided them. A rider on his horse ˹came˺ shouting: “Allah is the greatest! Honour and do not break ˹the pact˺!” He was ʿAmr Ibn ʿAbasah (رضي الله عنه) so Muʿāwiyah asked him about it and he replied: “I heard the Messenger of Allah (ﷺ) say: “Whoever has a pact with some people, let him not come out of it, or modify it until its period has elapsed. Or he needs to cast it to them so that everyone is on level ground”. ˹Upon hearing this˺ Muʿāwiyah pulled back along with his company” (Abū Dāwūd: 2759, al-Tirmidhī: 1580, al-Nasā’ī, al-Sunan al-Kubrā: 8679).
அரபு விரிவுரைகள்:
وَلَا يَحۡسَبَنَّ ٱلَّذِينَ كَفَرُواْ سَبَقُوٓاْۚ إِنَّهُمۡ لَا يُعۡجِزُونَ
[1977] Given the immediate context, these are especially those who came out of Badr largely unscathed (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1978] “Deem not those who Deny able to frustrate ˹Allah˺ in the land; and their abode shall be the Fire; certainly evil is the resort!” (24: 57); “Or do those who commit evil deeds suppose that they will outstrip Us? Evil indeed is the judgement they make!” (29: 4).
[1978] “Deem not those who Deny able to frustrate ˹Allah˺ in the land; and their abode shall be the Fire; certainly evil is the resort!” (24: 57); “Or do those who commit evil deeds suppose that they will outstrip Us? Evil indeed is the judgement they make!” (29: 4).
அரபு விரிவுரைகள்:
وَأَعِدُّواْ لَهُم مَّا ٱسۡتَطَعۡتُم مِّن قُوَّةٖ وَمِن رِّبَاطِ ٱلۡخَيۡلِ تُرۡهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمۡ وَءَاخَرِينَ مِن دُونِهِمۡ لَا تَعۡلَمُونَهُمُ ٱللَّهُ يَعۡلَمُهُمۡۚ وَمَا تُنفِقُواْ مِن شَيۡءٖ فِي سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيۡكُمۡ وَأَنتُمۡ لَا تُظۡلَمُونَ
(60) [1979]Prepare for them whatever you can of force[1980] and steeds tethered[1981], to overawe with it Allah’s enemy and your enemy, and others besides them that you know not[1982]; Allah Knows them. [1983]Whatever it is that you spend in the path of Allah will be paid back to you in full and you shall not be wronged[1984].
[1979] The commandments in the previous passage, to be fierce in battle and to publicly denounce questionable pacts, will surely have consequences, thus the Messenger and the Believers are told here to prepare such likely forces as would make their enemies think twice before invading them (cf. al-Rāzī, Abū Ḥayyān).
[1980] Quwwah is all which is helpful in battle, physical and mental power as well as weapons (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī). ʿUqbah Ibn ʿĀmir (رضي الله عنه) said: “I heard the Messenger of Allah say on the minbar: “Prepare for them whatever you can of force”; verily ‘force’ is ranged weapons, verily ‘force’ is ranged weapons, verily ‘force’ is ranged weapons”” (Muslim: 1917).
[1981] Ribāṭ al-khayl refers to steeds tethered and readied for war (al-Wāḥidī, al-Basīṭ, al-Baghawī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr). This is singled out of all the force that the Believing camp can muster for its special significance (cf. Ibn ʿĀshūr); in those times, steeds of war epitomized sheer military prowess.
[1982] These are the hidden, lurking enemies that only God Knows about (cf. Riḍā).
[1983] Funds are necessarily required for the preparation of such a force; accordingly, Believers are called on and encouraged to donate charitably for this very worthy cause (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1984] “The similitude of those who spend their wealth in the cause of Allah, is that of a grain ˹when planted, out of˺ which sprouts seven ears; in every ear there are one hundred grains – Allah multiplies for whom He wishes, Allah is All-Encompassing, All-Knowing. *Those who ˹sincerely˺ spend their wealth and do not thereafter mar what they spend with taunts and hurt; theirs is their ˹great˺ reward with their Lord – they will have neither fear nor will they grieve” (2: 261-262).
[1980] Quwwah is all which is helpful in battle, physical and mental power as well as weapons (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī). ʿUqbah Ibn ʿĀmir (رضي الله عنه) said: “I heard the Messenger of Allah say on the minbar: “Prepare for them whatever you can of force”; verily ‘force’ is ranged weapons, verily ‘force’ is ranged weapons, verily ‘force’ is ranged weapons”” (Muslim: 1917).
[1981] Ribāṭ al-khayl refers to steeds tethered and readied for war (al-Wāḥidī, al-Basīṭ, al-Baghawī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr). This is singled out of all the force that the Believing camp can muster for its special significance (cf. Ibn ʿĀshūr); in those times, steeds of war epitomized sheer military prowess.
[1982] These are the hidden, lurking enemies that only God Knows about (cf. Riḍā).
[1983] Funds are necessarily required for the preparation of such a force; accordingly, Believers are called on and encouraged to donate charitably for this very worthy cause (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1984] “The similitude of those who spend their wealth in the cause of Allah, is that of a grain ˹when planted, out of˺ which sprouts seven ears; in every ear there are one hundred grains – Allah multiplies for whom He wishes, Allah is All-Encompassing, All-Knowing. *Those who ˹sincerely˺ spend their wealth and do not thereafter mar what they spend with taunts and hurt; theirs is their ˹great˺ reward with their Lord – they will have neither fear nor will they grieve” (2: 261-262).
அரபு விரிவுரைகள்:
۞ وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
(61) [1985]If they incline towards peace, incline towards it ˹Muhammad˺ and put your trust in Allah—verily He is the All-Hearing, All-Knowing.
[1985] The Believers’ show of force is meant mainly as a deterrent, but also as a cause for the enemy to let go of their belligerence and opt for peace (cf. al-Rāzī, Riḍā).
அரபு விரிவுரைகள்:
அல்குர்ஆன் மொழிபெயர்ப்பு - ஆங்கில மொழிபெயர்ப்பு - கலாநிதி வலீத் பலீஃஹிஷ் உமரி (பணிகள் நடைபெற்று கொண்டிருக்கிறது) - மொழிபெயர்ப்பு அட்டவணை
மொழிபெயர்த்தது கலாநிதி. வலீத் புலைஹிஷ் அல் அம்ரி.