แปลความหมายอัลกุรอาน - คำแปลภาษาอังกฤษ - ดร.วะลีด เบลเฮช อัลอุมะรีย์ (กำลังดำเนินการ) * - สารบัญคำแปล
مُهۡطِعِينَ مُقۡنِعِي رُءُوسِهِمۡ لَا يَرۡتَدُّ إِلَيۡهِمۡ طَرۡفُهُمۡۖ وَأَفۡـِٔدَتُهُمۡ هَوَآءٞ
(43) ˹They will be˺ dashing forward[3062], heads ˹fixed˺ up[3063], their blinks never coming back to them[3064], and their hearts gaping![3065]
[3062] Muhṭiʿīna, dashing forward, having no control over their steps as if pulled forward, to the gathering place of Judgement (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3063] Muqniʿī ru’ūsihim, i.e., their heads turned up fixed to what they are looking at without turning left or right (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān).
[3064] Lā yartaddu ilayhim ṭarfuhum, means that their sights are out of their control and never are they going back to their normal state so that they can avert them, looking in the direction they choose, their eyelids are wide open and they cannot blink (cf. al-Ṭabarī, al-Zamakhsharī, al-Qurṭubī, Riḍā).
[3065] Their terror-struck hearts are gaping empty; perceiving nothing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3063] Muqniʿī ru’ūsihim, i.e., their heads turned up fixed to what they are looking at without turning left or right (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān).
[3064] Lā yartaddu ilayhim ṭarfuhum, means that their sights are out of their control and never are they going back to their normal state so that they can avert them, looking in the direction they choose, their eyelids are wide open and they cannot blink (cf. al-Ṭabarī, al-Zamakhsharī, al-Qurṭubī, Riḍā).
[3065] Their terror-struck hearts are gaping empty; perceiving nothing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
ตัฟสีรต่างๆ ภาษาอาหรับ:
وَأَنذِرِ ٱلنَّاسَ يَوۡمَ يَأۡتِيهِمُ ٱلۡعَذَابُ فَيَقُولُ ٱلَّذِينَ ظَلَمُواْ رَبَّنَآ أَخِّرۡنَآ إِلَىٰٓ أَجَلٖ قَرِيبٖ نُّجِبۡ دَعۡوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَۗ أَوَلَمۡ تَكُونُوٓاْ أَقۡسَمۡتُم مِّن قَبۡلُ مَا لَكُم مِّن زَوَالٖ
(44) [3066]Warn people ˹O Muhammad of ˺ a Day when Punishment comes to them, then the unjust say: “Our Lord, delay us for a short while, may we respond to Your Call and follow the Messengers!”[3067] “Had you not sworn before, that there would be no parting[3068] for you!”
[3066] Although the Messenger (ﷺ) is to rest assured of Divine Justice, he is still to carry out his mission (cf. Ibn ʿĀshūr) of delivering the Message clearly: “But should you turn away, then know that Our Messenger’s duty is nothing but clear delivery ˹of the Message˺” (5: 92).
[3067] “If only you could see ˹Muhammad˺ when they were stood at the Fire and then said: “How we wish we could be returned then we would ˹surely˺ not deny the Signs of our Lord and would be among the Believers!” (6: 27).
[3068] Zawāl (lit. parting, removal); this statement parodies their abnegation of life and resurrection after death (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “And they swore with their most solemn oaths that: “Allah never resurrects he who dies!”” (16: 38).
[3067] “If only you could see ˹Muhammad˺ when they were stood at the Fire and then said: “How we wish we could be returned then we would ˹surely˺ not deny the Signs of our Lord and would be among the Believers!” (6: 27).
[3068] Zawāl (lit. parting, removal); this statement parodies their abnegation of life and resurrection after death (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “And they swore with their most solemn oaths that: “Allah never resurrects he who dies!”” (16: 38).
ตัฟสีรต่างๆ ภาษาอาหรับ:
وَسَكَنتُمۡ فِي مَسَٰكِنِ ٱلَّذِينَ ظَلَمُوٓاْ أَنفُسَهُمۡ وَتَبَيَّنَ لَكُمۡ كَيۡفَ فَعَلۡنَا بِهِمۡ وَضَرَبۡنَا لَكُمُ ٱلۡأَمۡثَالَ
(45) “And you dwelt in the dwellings of those who did themselves injustice, ˹only˺ when it became clear to you how We dealt them; and We gave you ˹many˺ examples!”[3069]
[3069] The Qurayshites were particularly aware of the example of earlier Denying nations due to their famed winter and summer journeys. The former to Yemen on which they would pass by the ruined dwellings of the ʿĀd tribe, and the latter to the Levant on which they would pass by ruined dwellings of the Thamūd tribe and use it as a resting post, enough time to draw lessons (cf. Ibn ʿĀshūr, al-Ṭanṭāwī, al-Wasīṭ); they did themselves the injustice of Denial and Association and thus were destroyed (cf. al-Ṭabarī, al-Qurṭubī): “We have set out all kinds of examples for people in this Qur’an; yet most people refuse but to persist in Denying” (17: 89).
ตัฟสีรต่างๆ ภาษาอาหรับ:
وَقَدۡ مَكَرُواْ مَكۡرَهُمۡ وَعِندَ ٱللَّهِ مَكۡرُهُمۡ وَإِن كَانَ مَكۡرُهُمۡ لِتَزُولَ مِنۡهُ ٱلۡجِبَالُ
(46) They plotted[3070] their ˹macabre[3071]˺ plot, ˹but˺ their plot is with Allah[3072]; [3073]˹but˺ even if their plotting was to remove mountains ˹it would not have unravelled the religion˺!
[3070] Exegetes have differed over who these were and what their plot (makr) exactly was. As to who these were, both al-Ṭabarī and al-Shawkānī allude that these are the earlier nations who did themselves an injustice by Denying and Association. al-Rāzī and Abū Ḥayyān, on the other hand, perceive these to be the Qurayshites, who lived in their dwellings.
The ‘plotting’ is taken to be: their Association with Allah and lying against Him (cf. al-Ṭabarī, al-Qurṭubī); intending and plotting harm and evil for others (cf. al-Baiḍāwī, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr); and taking these to be the Qurayshites both al-Wāḥidī (al-Wajīz) and al-Rāzī perceive this to mean their plotting to kill the Messenger (ﷺ), incarcerate him or expel him (cf. 8: 30).
The upcoming Sura al-Ḥijr sheds light and gives a tangible example of these earlier nations, the Thamūd, the people of Prophet Ṣāliḥ (عليه السلام), whose gift was with the shaping of mountains and whose plotting against their Messenger and his Message was indeed macabre.
[3071] Cf. al-Ṭabarī, Abū Ḥayyān, al-Qurṭubī, Ibn ʿĀshūr.
[3072] That is, the knowledge of and requital for their plotting; and that He (ﷺ) will punish them accordingly (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Shawkānī).
[3073] The grammatical structure, in kāna li, could have two meanings: the one as found in the translation and that: ‘their plotting was never to remove mountains due to its feebleness’ (cf. Ibn Kathīr, al-Samʿānī, al-Tafsīr al-Muḥarrar who give account of both readings): “They want to extinguish the Light of Allah with their mouths, but Allah refuses ˹all˺ but only to perfect His Light; even to the acrimony of the Deniers. *He is Who sent His Messenger with guidance and the religion of Truth to make it outshine all ˹other˺ religions; even to the acrimony of the Associators” (9: 32-33).
The ‘plotting’ is taken to be: their Association with Allah and lying against Him (cf. al-Ṭabarī, al-Qurṭubī); intending and plotting harm and evil for others (cf. al-Baiḍāwī, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr); and taking these to be the Qurayshites both al-Wāḥidī (al-Wajīz) and al-Rāzī perceive this to mean their plotting to kill the Messenger (ﷺ), incarcerate him or expel him (cf. 8: 30).
The upcoming Sura al-Ḥijr sheds light and gives a tangible example of these earlier nations, the Thamūd, the people of Prophet Ṣāliḥ (عليه السلام), whose gift was with the shaping of mountains and whose plotting against their Messenger and his Message was indeed macabre.
[3071] Cf. al-Ṭabarī, Abū Ḥayyān, al-Qurṭubī, Ibn ʿĀshūr.
[3072] That is, the knowledge of and requital for their plotting; and that He (ﷺ) will punish them accordingly (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Shawkānī).
[3073] The grammatical structure, in kāna li, could have two meanings: the one as found in the translation and that: ‘their plotting was never to remove mountains due to its feebleness’ (cf. Ibn Kathīr, al-Samʿānī, al-Tafsīr al-Muḥarrar who give account of both readings): “They want to extinguish the Light of Allah with their mouths, but Allah refuses ˹all˺ but only to perfect His Light; even to the acrimony of the Deniers. *He is Who sent His Messenger with guidance and the religion of Truth to make it outshine all ˹other˺ religions; even to the acrimony of the Associators” (9: 32-33).
ตัฟสีรต่างๆ ภาษาอาหรับ:
فَلَا تَحۡسَبَنَّ ٱللَّهَ مُخۡلِفَ وَعۡدِهِۦ رُسُلَهُۥٓۚ إِنَّ ٱللَّهَ عَزِيزٞ ذُو ٱنتِقَامٖ
(47) [3074]So think not ˹Muhammad˺ that Allah would ˹ever˺ renege on His Promise to His Messengers[3075]—verily Allah is All-Prevailing, capable of vengeance[3076];
[3074] This concluding passage encapsulates the essence of the sura: to send an assuring message to Prophet Muhammad (ﷺ), that God Almighty is with him and the Believers and will make true His promise to them and punish their persecutors. In essence it is a direct warning to the heedless Deniers.
[3075] That they would emerge victors both in this world and in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “We certainly grant victory to Our Messengers and those who have Believed in the worldly life and on the Day when witnesses arise!” (40: 51).
[3076] Dhū intiqām (having of 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). The severe persecution campaign that the Makkans mounted against the Believers deserves such severe revenge as depicted here.
[3075] That they would emerge victors both in this world and in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “We certainly grant victory to Our Messengers and those who have Believed in the worldly life and on the Day when witnesses arise!” (40: 51).
[3076] Dhū intiqām (having of 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). The severe persecution campaign that the Makkans mounted against the Believers deserves such severe revenge as depicted here.
ตัฟสีรต่างๆ ภาษาอาหรับ:
يَوۡمَ تُبَدَّلُ ٱلۡأَرۡضُ غَيۡرَ ٱلۡأَرۡضِ وَٱلسَّمَٰوَٰتُۖ وَبَرَزُواْ لِلَّهِ ٱلۡوَٰحِدِ ٱلۡقَهَّارِ
(48) on the Day[3077] when Earth will be changed to another Earth and the Heavens ˹as well˺[3078] and ˹when˺ they have emerged for Allah[3079], the One, the Overpowering.
[3077] God Almighty’s revenge will be on the mighty Day of Judgement (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Rāzī, al-Saʿdī); the Day on which sights stare upwards wide open in horror (Ayas 42-44 above) as revenge is displayed in its most drastic form (cf. al-Biqāʿī, Naẓm al-Durar).
[3078] In preparation for the Day of Judgement, Earth will be replaced with another one which is pristine and white as silver and the Heavens will also be replaced (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). Sahl Ibn Saʿd al-Sāʿidī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “People will be gathered on the Day of Judgement on a land that has not been treaded on before, like a pure, white ˹dislike˺ loaf of bread, on which there will be a mark for no one!” (al-Bukhārī: 6521; Muslim: 2790).
Many exegetes, based on the many Qur’anic ayas that talk about what befalls Heavens and Earth on that Day, are of the opinion that the replacement here is of the characteristics (ṣifāt) but not the quintessence (al-dhāt) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Saʿdī).
[3079] People will emerge from their graves, alive and totally conspicuous with nothing to hide behind before God Almighty (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān, Ibn Kathīr).
[3078] In preparation for the Day of Judgement, Earth will be replaced with another one which is pristine and white as silver and the Heavens will also be replaced (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). Sahl Ibn Saʿd al-Sāʿidī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “People will be gathered on the Day of Judgement on a land that has not been treaded on before, like a pure, white ˹dislike˺ loaf of bread, on which there will be a mark for no one!” (al-Bukhārī: 6521; Muslim: 2790).
Many exegetes, based on the many Qur’anic ayas that talk about what befalls Heavens and Earth on that Day, are of the opinion that the replacement here is of the characteristics (ṣifāt) but not the quintessence (al-dhāt) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Saʿdī).
[3079] People will emerge from their graves, alive and totally conspicuous with nothing to hide behind before God Almighty (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān, Ibn Kathīr).
ตัฟสีรต่างๆ ภาษาอาหรับ:
وَتَرَى ٱلۡمُجۡرِمِينَ يَوۡمَئِذٖ مُّقَرَّنِينَ فِي ٱلۡأَصۡفَادِ
[3080] “Those who deny the Book and what We sent Our Messengers with then shall know; *as yokes are ˹locked˺ tight around their necks, and ˹with˺ chains they are dragged; *in boiling water and then in the Fire they are scorched!” (40: 70-72).
ตัฟสีรต่างๆ ภาษาอาหรับ:
سَرَابِيلُهُم مِّن قَطِرَانٖ وَتَغۡشَىٰ وُجُوهَهُمُ ٱلنَّارُ
[3081] “The Fire sears their faces and therein they grimace horribly ˹their lips drawn back from their teeth˺” (23: 104).
ตัฟสีรต่างๆ ภาษาอาหรับ:
لِيَجۡزِيَ ٱللَّهُ كُلَّ نَفۡسٖ مَّا كَسَبَتۡۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ
ตัฟสีรต่างๆ ภาษาอาหรับ:
هَٰذَا بَلَٰغٞ لِّلنَّاسِ وَلِيُنذَرُواْ بِهِۦ وَلِيَعۡلَمُوٓاْ أَنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ وَلِيَذَّكَّرَ أُوْلُواْ ٱلۡأَلۡبَٰبِ
(52) [3082]This is a declaration to people, that they may be warned by it and to ˹fully˺ know that He is but One God, and that those of sound reason may remember!
[3082] This sura is indeed a stark enough admonition for rational people to pay heed (cf. al-Baiḍāwī).
ตัฟสีรต่างๆ ภาษาอาหรับ:
แปลความหมายอัลกุรอาน - คำแปลภาษาอังกฤษ - ดร.วะลีด เบลเฮช อัลอุมะรีย์ (กำลังดำเนินการ) - สารบัญคำแปล
แปลโดย ดร.วะลีด บุลัยฮิช อัล-อุมะรีย์