قرآن کریم کے معانی کا ترجمہ - انگریزی ترجمہ - ڈاکٹر ولید بلیہش العمری - اس پر کام جاری ہے۔ * - ترجمے کی لسٹ
معانی کا ترجمہ
آیت: (59) سورت: مریم
۞ فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٌ أَضَاعُواْ ٱلصَّلَوٰةَ وَٱتَّبَعُواْ ٱلشَّهَوَٰتِۖ فَسَوۡفَ يَلۡقَوۡنَ غَيًّا
(59) [95]Then they were succeeded by a [vile] generation who wasted[96] Prayers and followed [base] desires[97]—indeed they shall meet Error.[98]
[95] In stark contrast to their predecessors, who were paragons of piety and Mindfulness, are those who succeeded them (cf. al-Rāzī). Within the context of revelation, this likely refers to the Makkan Qurayshites, whose ancestor, Prophet Ishmael (عليه السلام), is described in aya 55 as one who “enjoined his household to Prayer.” This stark deviation from Ishmael’s path underscores how far they have strayed and highlights the urgent need for a Messenger from among their own people to guide them back to the straight path.
Ibn ‘Āshūr opines: “These two characteristics comprehensively encompass the various forms of Denial and disobedience. Association (shirk) constitutes the neglect of Prayer because it involves turning away from submission to Allah, the Most High. Associators, therefore, have entirely abandoned Prayer, as Allah states: “They said: ‘We were not of those who used to Pray.’” (74: 43). Association is also an act of following desires, as the Associators worshiped idols merely out of personal whims, without any evidence or justification. These individuals are the ones specifically intended in this context.”
[96] Aḍā‘ū (lit. “lost” or “neglected”), according to various exegetical opinions, can refer to abandoning prayer entirely (cf. al-Ṭabarī, al-Zajjāj, al-Wāḥidī, al-Rāzī), omitting some of its essential pillars and conditions, failing to fulfill its obligations, delaying it beyond its prescribed times (cf. al-Samarqandī, al-Qurṭubī, Ibn Taymiyyah), or other forms of negligence in its proper observance.
[97] They turned to the desires of their own selves, indulging in the pursuit of worldly pleasures, and prioritized them over obedience to God (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī).
[98] Ghayyan (lit. “error” or “deviation”) is understood as al-ḍalāl (misguidance) and is also used to denote evil, just as its opposite, al-rushd (guidance), signifies good (cf. Ibn ‘Āshūr). This term has posed interpretive challenges for exegetes, leading to different yet interconnected explanations, particularly discussed by al-Shinqīṭī.
One interpretation suggests that the statement implies the omission of the construct noun (al-mudhāf), rendering the meaning: “They shall meet [the recompense of their] Error.” Another view holds that al-ghayy refers to loss and falling into dire predicaments. Some have described Ghayy [Error] as a valley in Hell filled with pus, where the discharge of the inhabitants of Hell collects—a place said to be extremely deep and vile. It has also been understood as misguidance in the Hereafter, diverting one from the path to Paradise.
al-Shinqīṭī synthesizes these interpretations into a unified understanding: “The essence of all the interpretations revolves around a single point: those successors who neglected Prayer and followed their desires will face severe Punishment on the Day of Resurrection.”
“Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs. *These, their resort is the Fire for what they used to earn” (10: 7-8).
Ibn ‘Āshūr opines: “These two characteristics comprehensively encompass the various forms of Denial and disobedience. Association (shirk) constitutes the neglect of Prayer because it involves turning away from submission to Allah, the Most High. Associators, therefore, have entirely abandoned Prayer, as Allah states: “They said: ‘We were not of those who used to Pray.’” (74: 43). Association is also an act of following desires, as the Associators worshiped idols merely out of personal whims, without any evidence or justification. These individuals are the ones specifically intended in this context.”
[96] Aḍā‘ū (lit. “lost” or “neglected”), according to various exegetical opinions, can refer to abandoning prayer entirely (cf. al-Ṭabarī, al-Zajjāj, al-Wāḥidī, al-Rāzī), omitting some of its essential pillars and conditions, failing to fulfill its obligations, delaying it beyond its prescribed times (cf. al-Samarqandī, al-Qurṭubī, Ibn Taymiyyah), or other forms of negligence in its proper observance.
[97] They turned to the desires of their own selves, indulging in the pursuit of worldly pleasures, and prioritized them over obedience to God (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī).
[98] Ghayyan (lit. “error” or “deviation”) is understood as al-ḍalāl (misguidance) and is also used to denote evil, just as its opposite, al-rushd (guidance), signifies good (cf. Ibn ‘Āshūr). This term has posed interpretive challenges for exegetes, leading to different yet interconnected explanations, particularly discussed by al-Shinqīṭī.
One interpretation suggests that the statement implies the omission of the construct noun (al-mudhāf), rendering the meaning: “They shall meet [the recompense of their] Error.” Another view holds that al-ghayy refers to loss and falling into dire predicaments. Some have described Ghayy [Error] as a valley in Hell filled with pus, where the discharge of the inhabitants of Hell collects—a place said to be extremely deep and vile. It has also been understood as misguidance in the Hereafter, diverting one from the path to Paradise.
al-Shinqīṭī synthesizes these interpretations into a unified understanding: “The essence of all the interpretations revolves around a single point: those successors who neglected Prayer and followed their desires will face severe Punishment on the Day of Resurrection.”
“Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs. *These, their resort is the Fire for what they used to earn” (10: 7-8).
عربی تفاسیر:
معانی کا ترجمہ
آیت: (59) سورت: مریم
قرآن کریم کے معانی کا ترجمہ - انگریزی ترجمہ - ڈاکٹر ولید بلیہش العمری - اس پر کام جاری ہے۔ - ترجمے کی لسٹ
ڈاکٹر ولید بلیہش عمری نے ترجمہ کیا۔