ترجمة معاني سورة هود - الترجمة الإنجليزية - د. وليد بليهش العمري - جارٍ العمل عليها. - رقم الصفحة 232 - موسوعة القرآن الكريم

89 : 11

وَيَٰقَوۡمِ لَا يَجۡرِمَنَّكُمۡ شِقَاقِيٓ أَن يُصِيبَكُم مِّثۡلُ مَآ أَصَابَ قَوۡمَ نُوحٍ أَوۡ قَوۡمَ هُودٍ أَوۡ قَوۡمَ صَٰلِحٖۚ وَمَا قَوۡمُ لُوطٖ مِّنكُم بِبَعِيدٖ

(89) “My people! Let not your opposition to me drive you into being afflicted with what befell the people of Nūḥ or the people of Hūd or the people of Ṣāliḥ; ˹yet˺ the people of Lūṭ are not far off from you!”

90 : 11

وَٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِۚ إِنَّ رَبِّي رَحِيمٞ وَدُودٞ

(90) “Seek your Lord’s forgiveness and thereafter repent to Him—verily my Lord is Most Gracious, Most Benevolent.”

91 : 11

قَالُواْ يَٰشُعَيۡبُ مَا نَفۡقَهُ كَثِيرٗا مِّمَّا تَقُولُ وَإِنَّا لَنَرَىٰكَ فِينَا ضَعِيفٗاۖ وَلَوۡلَا رَهۡطُكَ لَرَجَمۡنَٰكَۖ وَمَآ أَنتَ عَلَيۡنَا بِعَزِيزٖ

(91) They said: “Shuʿayb! We do not grasp much of what you say! We can ˹only˺ see that you are powerless amongst us. Had it not been for your ˹immediate˺ clan, we would have stoned you!^[2606] ˹Besides˺ You have no ˹great˺ regard in our sights!”

[2606] They could only use threats in the face of the numerous powerful arguments that Shuʿayb (عليه السلام) put forward to them (cf. Tafsīr al-Madīnah al-Munawwarah).

92 : 11

قَالَ يَٰقَوۡمِ أَرَهۡطِيٓ أَعَزُّ عَلَيۡكُم مِّنَ ٱللَّهِ وَٱتَّخَذۡتُمُوهُ وَرَآءَكُمۡ ظِهۡرِيًّاۖ إِنَّ رَبِّي بِمَا تَعۡمَلُونَ مُحِيطٞ

(92) He said: “My people, do you have more regard for my ˹immediate˺ clan than Allah; and you staunchly put Him behind you! Verily, My Lord encompasses^[2607] what you do!”

[2607] God knows all about their stratagems. He records them and they will be held accountable for them (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī).

93 : 11

وَيَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَٰمِلٞۖ سَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٞ يُخۡزِيهِ وَمَنۡ هُوَ كَٰذِبٞۖ وَٱرۡتَقِبُوٓاْ إِنِّي مَعَكُمۡ رَقِيبٞ

(93) My people labour in the state in which you are^[2608] as I will be labouring ˹my own way˺, for ˹sure˺ you will come to know to whom will come disgracing punishment and who is the liar! Await and I shall lie in wait with you!”

[2608] That is to say, continue in your current state of Denial, refusing to heed the Signs of God with which you are satisfied, just as I will continue following the dictates of God and the path that leads to His Pleasure and I will not be hurt by your intransigence (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This statement marks a firm stand and a clear break from the Deniers (cf. Ibn Kathīr, al-Saʿdī): “Say ˹Muhammad˺: My people labour in the state in which you are, as I will be labouring ˹my own way˺, for sure you will come to know to whom belongs the last round in the land—indeed the wrongdoers do not prosper” (6: 135).

94 : 11

وَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا شُعَيۡبٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِي دِيَٰرِهِمۡ جَٰثِمِينَ

(94) When Our Command came, We delivered Shuʿayb and those who Believed with him by Mercy from Us and the ˹mighty˺ shout^[2609] betook the wrongful ones and they became ˹dead˺ fallen prone in their ˹very˺ land;

[2609] The people of Shuʿayb, as evident from the different Qur’anic ayas, were hit by different types of punishment. In Sura al-Aʿrāf it is said that they were hit by al-rajfah (the quake), here they are said to have been hit by al-ṣayḥah (the shout) and in Sura al-Shuʿarā’ it is said that the ‘day of the overshadowing’ (yawm al-ẓullah) overtook them. Ibn Kathīr explains that they were hit by all these types of punishment, and that mention of the type of punishment in each of these instances is relevant to the context in which it occurs. In al-Aʿrāf mention was made of the ‘quake’ because they threatened Shuʿayb and the Believers alongside him of eviction from their land and, thus, they were hit by a quake in that very land. In this aya, they were punished with the ‘shout’ because of the disdainful discourse that they threw at their Messenger, so the punishment was to ‘shut them’ up with a much ‘louder’ reply. Finally, in al-Shuʿarā’ they were overcome by the horrible punishment of the ‘day of the overshadowing’ because they asked for ‘chunks’ to fall on them from the sky: “Look how We diversify the Signs so that may they discern!” (6: 65).

95 : 11

كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَآۗ أَلَا بُعۡدٗا لِّمَدۡيَنَ كَمَا بَعِدَتۡ ثَمُودُ

(95) as if they had not ˹ever˺ thrived in it^[2610]. Nay, but away with Midian as much as the Thamūd were cast away!

[2610] This is a much greater loss indeed than that of deviously seeking out financial gain: “The ones who declared Shuʿayb a liar ˹ended˺ as if they did not thrive in it ˹their land˺; the ones who declared Shuʿayb a liar were indeed the ˹real˺ losers!” (7: 92).

96 : 11

وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ بِـَٔايَٰتِنَا وَسُلۡطَٰنٖ مُّبِينٍ

(96) Verily, We have sent Mūsā^[2611] with Our Signs and with compelling authority^[2612]

[2611] A glimpse at the story of Prophet Moses (عليه السلام) is given here for its relevance to the story of Prophet Shuʿayb (عليه السلام). They lived during the same period of time, in not too far places from each other and Moses was wed to Shuʿayb’s daughter (cf. Ibn ʿĀshūr). So to mention them in succession, especially given how large Moses figures in the Qur’an, is to be somewhat expected (cf. al-Biqāʿī, Naẓm al-Durar).
[2612] That is the nine Signs that Moses came with (cf. 17: 101 and 27: 12) and his powerful arguments (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).

97 : 11

إِلَىٰ فِرۡعَوۡنَ وَمَلَإِيْهِۦ فَٱتَّبَعُوٓاْ أَمۡرَ فِرۡعَوۡنَۖ وَمَآ أَمۡرُ فِرۡعَوۡنَ بِرَشِيدٖ

(97) to Pharaoh and his notables but they followed the command^[2613] of Pharaoh; indeed Pharaoh’s command was never well-guided.

[2613] The word amr used here is polysemous. It could mean ‘command’ as chosen in this translation based on both al-Tafsīr al-Muyassar and al-Tafsīr al-Mukhtaṣar alluding to the aya: “So he ˹Pharaoh˺ made fools of his people and they obeyed him” (43: 54). It could also mean someone’s affairs and way of life. This meaning was chosen by al-Ṭabarī and Ibn Kathīr in their interpretation.