অৰ্থানুবাদ ছুৰা হূদ - ইংৰাজী অনুবাদ- ড. অলীদ ব্লেহেশ্ব ওমৰী- কাম চলি আছে - পৃষ্ঠা নং 231 - আল-কোৰআনুল কাৰীমৰ বিশ্বকোষ

82 : 11

فَلَمَّا جَآءَ أَمۡرُنَا جَعَلۡنَا عَٰلِيَهَا سَافِلَهَا وَأَمۡطَرۡنَا عَلَيۡهَا حِجَارَةٗ مِّن سِجِّيلٖ مَّنضُودٖ

(82) When Our Command came, We turned it upside-down^[2594] and We hailed them with stones of hard-set clay ˹raining˺ in close succession;

[2594] Their villages were turned upside-down (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Their human nature was twisted and, thus, their punishment was of its like (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).

83 : 11

مُّسَوَّمَةً عِندَ رَبِّكَۖ وَمَا هِيَ مِنَ ٱلظَّٰلِمِينَ بِبَعِيدٖ

(83) ˹labelled and˺ sealed^[2595] with you Lord!” Nor are they ˹the stones˺ far from the wrongful!^[2596]

[2595] It is said that each carried the name of the person it was meant to pelt (cf. al-Qurṭubī). Such was the care taken of each individual among them for the vileness of their deeds.
[2596] This closing reflection on the story of Lūṭ’s people is a direct warning for those who follow their rebellious suit (cf. al-Saʿdī, Ibn Kathīr), especially the aggressing Qurayshites who tormented the Believers (cf. al-Ṭabarī).

84 : 11

۞ وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبٗاۚ قَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥۖ وَلَا تَنقُصُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَۖ إِنِّيٓ أَرَىٰكُم بِخَيۡرٖ وَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ مُّحِيطٖ

(84) And to Midian ˹We sent˺ their brother Shuʿayb. He said: “My people, worship Allah ˹alone˺, there is no god for you besides Him. Do not give short measure and weight ˹for others˺^[2597]; I see that you are well off and I fear for you an enveloping^[2598] day’s punishment”.

[2597] Whereas the cardinal sin of Lot’s people was lust, the people of Shuʿayb’s major sin was greed (cf. al-Saʿdī); they did not trade fairly with others. For background information on the story of Prophet Shuʿayb (عليه السلام) see 7: 85-93.
[2598] Of which there is no way out (cf. al-Ṭabarī, al-Qurṭubī).

85 : 11

وَيَٰقَوۡمِ أَوۡفُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ مُفۡسِدِينَ

(85) “My people, give full measure and weight fairly, do not swindle people out of the things that are ˹rightly˺ theirs and do not set about the land with ˹most˺ egregious corruption^[2599];

[2599] al-ʿUthuww (taʿthaw being the jussive form, second person plural verb) is the worst kind of corruption (cf. Ibn Fāris, Maqāyīs al-Lughah, Ibn ʿAṭiyyah).
Although, the ramifications and repercussions of financial fraud are widespread and seriously socially disruptive and its unchecked spread generates a most dire consequence on the prosperity and sustainability of any community (cf. Ibn ʿĀshūr), it was not by any means their only sin: “Do not also sit ˹in ambush˺ at every path threatening and turning away from the road of Allah those who Believe wanting it to be crooked” (7: 86).

86 : 11

بَقِيَّتُ ٱللَّهِ خَيۡرٞ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَۚ وَمَآ أَنَا۠ عَلَيۡكُم بِحَفِيظٖ

(86) what Allah leaves out for you is better for you^[2600], if only you ˹truly˺ Believe—I am not a keeper^[2601] over you.”

[2600] After giving full measure, whatever is left, no matter how little it might be, is better and purer than whatever is fraudulently gained (cf. al-Ṭabarī). This can only be realized by those whose Faith comes between them and fraud; this is why Prophet Shuʿayb (عليه السلام) made it conditional (cf. al-Qurṭubī, al-Saʿdī): “Say: “The evil and the good are not equal even though the abundance of the evil may fascinate you”. So fear Allah, people of sound reason, so that you might be successful” (5: 100).
[2601] The Prophet’s (ﷺ) mission is to deliver the Message clearly and it is for whom he bears it to either heed it or not: “…your duty ˹Muhammad˺ is only to deliver the Message; the Reckoning is Ours” (13: 40).

87 : 11

قَالُواْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِيٓ أَمۡوَٰلِنَا مَا نَشَٰٓؤُاْۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ

(87) They said: “Shuʿayb! Does your Prayer^[2602] bid you that we are to abandon what our fathers ˹used to˺ worship or to do with our money whatever we please! ˹What?˺ You! Who is the most sagacious, sensible ˹one˺!^[2603]”

[2602] Prayer (ṣalāh) was topmost on their minds because it so sharply contradicted their practices the most (cf. Ibn ʿĀshūr).
[2603] This marks a deriding undertone in their reply (cf. Ibn Kathīr, al-Saʿdī). Their line of argument, as transpires in this aya, belies that they genuinely believed they held higher moral ground corresponding with what they thought was commonsense reason. By al-ḥalīm al-rashīd (the most sagacious, sensible ˹one˺) they actually meant the total opposite, i.e. al-safīh al-jāhil (the feeble-minded, witless) (cf. al-Shawkānī, Riḍā, Ibn ʿĀshūr). In linguistics such usage is known as antiphrasis or verbal irony.

88 : 11

قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَرَزَقَنِي مِنۡهُ رِزۡقًا حَسَنٗاۚ وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَىٰكُمۡ عَنۡهُۚ إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَٰحَ مَا ٱسۡتَطَعۡتُۚ وَمَا تَوۡفِيقِيٓ إِلَّا بِٱللَّهِۚ عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ أُنِيبُ

(88) He said: “My people! Would you see that ˹I would deviate^[2604]˺ if I had evidence from my Lord and ˹that˺ He provided for me handsomely!^[2605] I do not seek to turn around your backs to commit that against which I bid you; I only seek to set matters aright, whatever I can. My success is only with Allah; in Him I trust and to Him I devoutly repent!”

[2604] Cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿAṭiyyah, al-Saʿdī.
[2605] Although they fully understood what he was saying, they replied to him in such a manner so as to drive the message home once and for all and to show how bullishly adamant they were in their opposition. In this way, they thought he would desist from admonishing them (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).