অৰ্থানুবাদ ছুৰা আন-নিছা - ইংৰাজী অনুবাদ- ড. অলীদ ব্লেহেশ্ব ওমৰী- কাম চলি আছে - পৃষ্ঠা নং 102 - আল-কোৰআনুল কাৰীমৰ বিশ্বকোষ

148 : 4

۞ لَّا يُحِبُّ ٱللَّهُ ٱلۡجَهۡرَ بِٱلسُّوٓءِ مِنَ ٱلۡقَوۡلِ إِلَّا مَن ظُلِمَۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا

(148) Allah likes not speaking of evil openly^[1043] except for one who is wronged^[1044]—verily Allah is All-Hearing, All-Knowing.

[1043] al-Sū’ is everything which is hurtful and unpleasant (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt); ‘speaking evil’ is swearing, foul mouthing, being profane, hurling accusations, slandering, backbiting, etc. (cf. al-Jazā’irī). Having exposed the hypocrites at length in this sura already, God draws the Believers’ attention so that they hold their peace and are careful not to speak evil to them openly (cf. Ibn ʿĀshūr).
[1044] A person who is aggrieved or done wrong by may, with the caveat as in the next aya, vent his grievance by supplicating against his aggressor or complaining to others about him, but he may not fabricate lies to win sympathy. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)

149 : 4

إِن تُبۡدُواْ خَيۡرًا أَوۡ تُخۡفُوهُ أَوۡ تَعۡفُواْ عَن سُوٓءٖ فَإِنَّ ٱللَّهَ كَانَ عَفُوّٗا قَدِيرًا

(149) Whether you declare what is good or conceal it, or pardon an evil, then Allah is All-Pardoning, Most Able^[1045].

[1045] This is mainly addressed to the one who is wronged (cf. Ibn ʿĀshūr). This is a very subtle call for them to have good things topmost in their minds and to think positively. For this reason ‘good’ is brought to the foreground and ‘evil’ is relegated to the background. Although the previous aya only talks of ‘evil’; a change of perspective is much needed in situations where emotions run high. What is more, people are encouraged to pardon an injury and remember that God, Who is Most Able to punish a wrong done towards Him, is also All-Pardoning.

150 : 4

إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٖ وَنَكۡفُرُ بِبَعۡضٖ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٰلِكَ سَبِيلًا

(150) Those who Deny Allah and His Messengers and want to separate between Allah and His Messengers saying: “We Believe in some and Deny some”, wishing to strike a middle road in between!^[1046]

[1046] Thinking that such a ‘compromise’ would put them on the road that leads to God’s Pleasure and salvation. Had they really Believed in some Messengers of God and listened to them with due care and attention, they would naturally have Believed in the rest of the Messengers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).

151 : 4

أُوْلَٰٓئِكَ هُمُ ٱلۡكَٰفِرُونَ حَقّٗاۚ وَأَعۡتَدۡنَا لِلۡكَٰفِرِينَ عَذَابٗا مُّهِينٗا

(151) Those are the Deniers truly—We have prepared ˹an ever present˺ humiliating Punishment for the Deniers.

152 : 4

وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦ وَلَمۡ يُفَرِّقُواْ بَيۡنَ أَحَدٖ مِّنۡهُمۡ أُوْلَٰٓئِكَ سَوۡفَ يُؤۡتِيهِمۡ أُجُورَهُمۡۚ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا

(152) ˹But˺ Those who Believe in Allah and His Messengers and do not separate between any of them, He will grant them their rewards—indeed Allah is All-Forgiving, Most Merciful.

153 : 4

يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَٰبِ أَن تُنَزِّلَ عَلَيۡهِمۡ كِتَٰبٗا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ أَكۡبَرَ مِن ذَٰلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةٗ فَأَخَذَتۡهُمُ ٱلصَّٰعِقَةُ بِظُلۡمِهِمۡۚ ثُمَّ ٱتَّخَذُواْ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ فَعَفَوۡنَا عَن ذَٰلِكَۚ وَءَاتَيۡنَا مُوسَىٰ سُلۡطَٰنٗا مُّبِينٗا

(153) ^[1047]The People of the Book ask you ˹Muhammad˺ to send down to them a Book from the sky!^[1048] Indeed they had asked Moses what is even more than that, they said: “Show us Allah before our own eyes!^[1049]” so the thunderbolt struck them^[1050] for their wrongdoing. Then they took ˹to worshipping˺ the calf^[1051] ˹only˺ after clear evidences^[1052] came to them but We forgave that^[1053] and We gave Moses clearly evident authority^[1054].

[1047] The following three passages (Ayas 153-170) provide the leader of the community, the Messenger of God (ﷺ), with the necessary certainty, through repeated assurances (in particular passage ending ayas: 162, 166 and 170) about the authenticity of his mission. His Messengership is the bulwark, the centre of gravity, which is the source of strength that the whole community draws on and builds its legitimacy around.
[1048] In order to believe in him, they asked the Prophet (ﷺ) to send down a Book from the sky, in whole and written in a heavenly hand just like the tablets of the Torah. This was just a ruse, a smoke-screen meant to draw attention away from their lack of will to respond to the call of Belief (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1049] Jahrah is clearly apparent; the origin of jahr is exposing by bringing something into light (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). This demand and all of the other Israelite infringements mentioned here are detailed in Sura al-Baqarah, especially Ayas 50-66. (For this one cf. Aya 2: 55.)
[1050] Cf. 2: 55-56.
[1051] Cf. 2: 51.
[1052] The miracles that Moses (عليه السلام) was made able to perform before their own eyes. (Ibn Kathīr, al-Saʿdī)
[1053] Cf. 2: 54.
[1054] “Indeed We gave Moses nine clear signs. Ask ˹Muhammad˺ the Children of Israel.” (17: 101)

154 : 4

وَرَفَعۡنَا فَوۡقَهُمُ ٱلطُّورَ بِمِيثَٰقِهِمۡ وَقُلۡنَا لَهُمُ ٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا وَقُلۡنَا لَهُمۡ لَا تَعۡدُواْ فِي ٱلسَّبۡتِ وَأَخَذۡنَا مِنۡهُم مِّيثَٰقًا غَلِيظٗا

(154) We raised the mountain above them^[1055] to ˹make them honour˺ their pledge and We said to them: “Enter through the gate prostrating”^[1056], and We said to them: “Do not transgress on the Sabbath”^[1057], and We took from them a tough^[1058] pledge.

[1055] Cf. 2: 63.
[1056] Cf. 2: 58.
[1057] The details of story are given in 7: 163-165.
[1058] Ghalīẓ is rugged and rough, the opposite of smooth (cf. Ibn Kathīr, al-Iṣfahānī, al-Mufradāt).