আল-কোৰআনুল কাৰীমৰ অৰ্থানুবাদ - ইংৰাজী অনুবাদ- ড. অলীদ ব্লেহেশ্ব ওমৰী- কাম চলি আছে
ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعۡدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُۗ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡمُشۡرِكُونَ نَجَسٞ فَلَا يَقۡرَبُواْ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ بَعۡدَ عَامِهِمۡ هَٰذَاۚ وَإِنۡ خِفۡتُمۡ عَيۡلَةٗ فَسَوۡفَ يُغۡنِيكُمُ ٱللَّهُ مِن فَضۡلِهِۦٓ إِن شَآءَۚ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٞ
[2063] The result of all that came before, is that pure Faith’s reign over the Sanctified Mosque, this holiest of all sites, is to be established once and for all (cf. Tafsīr al-Madīnah al-Munawwarah).
[2064] They are called najas (lit. an impurity) for their Denial, belligerence, vile manners and unholy character. Impurity here is meant in an abstract, non-material sense (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qāsimī, al-Shawkānī, al-Saʿdī).
[2065] The ninth year of Hijrah when it was declared to people during pilgrimage that no Associator should perform pilgrimage after that year and no naked person should ˹hereafter˺ circumambulate around the Kaʿbah (cf. al-Bukhārī: 4655, Muslim: 1347, Abū al-Suʿūd, al-Shawkānī, al-Saʿdī).
[2066] That they would be severely financially affected (ʿaylah) because of loss of trade with the Deniers as a result of barring them from holy pilgrimage sites. This was the major trading season in Arabia at that time (cf. al-Ṭabarī, al-Zajjāj, Maʿānī al-Qur’ān, al-Qaṣṣāb, al-Nukat al-Dāllah ʿalā al-Bayān).
[2067] God’s willingness is conditional here because richness is not necessarily resultant on sincere Faith (Īmān) in this worldly life, and is not a sign of God’s Love (cf. al-Saʿdī).
قَٰتِلُواْ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱللَّهِ وَلَا بِٱلۡيَوۡمِ ٱلۡأٓخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلۡحَقِّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ حَتَّىٰ يُعۡطُواْ ٱلۡجِزۡيَةَ عَن يَدٖ وَهُمۡ صَٰغِرُونَ
[2068] Now that the most dangerous threat had been dealt a blow, especially with the Conquest of Makkah and victory in the Battle of Ḥunayn, and that the land had become subject to Islam, the Believers were directed to yet another no less imminent a threat; the Jews, on the one hand, who sided, right from the start, with the Associators against the Believers despite their pact with the Messenger (ﷺ) which was enshrined in the Madinah Constitution, particularly their treachery in the Battle of Aḥzāb (the Confederates), which would have proven fatal to the Believing community had God not intervened. On the other hand, the Christians, particularly in northern Arabia who were ruled by the Ghassanids, a client state to the Byzantine Empire, who had their eyes open, especially after the Messenger’s (ﷺ) communiqué to Emperor Heraclius, and who were unsettled by this turn of events and were readying themselves for an offensive (cf. Ibn ʿĀshūr). ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) narrates: “˹…˺ I had a friend among the Helper Companions. When I was not around, he would bring me the news and when he was not around I would bring him the news. In those days we were full of dread of a Ghassanid king who was reported to be preparing to march towards us, causing us much consternation. Suddenly, my friend the Helper knocked on my door saying: “Open! Open!” I replied: “˹What˺ Did the Ghassanid come?”…” (al-Bukhārī: 4913, Muslim: 3765; in another narration: “The word among us was that the Ghassanids were shoeing their horses to attack us”).
[2069] This aya should be read with an eye on the next six ayas which spell out much of what is being alluded to here. The Believers are to fight those of the People of the Book who: do not Believe in God and the Last Day, a true Belief which reflects on their deeds and actions (Ayas 34-35) and leads to worshipping God alone without any form of Association (Ayas 30-31); and do not abide by the commands of God and His Messenger (ﷺ) nor follow the religion of Truth (Aya 33) (cf. al-Rāzī, al-Muyassar, Tafsīr al-Madīnah al-Munawwarah; other interpretations of this aya abound).
That their threat is both combative (cf. the previous note) and disruptive (cf. 3: 98-103), being People of the Book, who were considered with respect and as knowledgeable, fighting is meant to continue until they are no longer a threat to the community (cf. al-Saʿdī) and that they are ‘humbled’. Their ‘humbling’ is indicated by them paying the jizyah tax, which demonstrates them being subject to societal order. The jizyah is taken from only those who can afford it – as much as able Muslims are required to pay the zakah prescribed alms – to enjoy the privileges such as protection, freedom of religion, and fair and equitable treatment (cf. Tafsīr al-Madīnah al-Munawwarah).
وَقَالَتِ ٱلۡيَهُودُ عُزَيۡرٌ ٱبۡنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَٰرَى ٱلۡمَسِيحُ ٱبۡنُ ٱللَّهِۖ ذَٰلِكَ قَوۡلُهُم بِأَفۡوَٰهِهِمۡۖ يُضَٰهِـُٔونَ قَوۡلَ ٱلَّذِينَ كَفَرُواْ مِن قَبۡلُۚ قَٰتَلَهُمُ ٱللَّهُۖ أَنَّىٰ يُؤۡفَكُونَ
[2070] This statement caused much speculation as to its purport among scholars early and late, Muslim and non-Muslim. Some postulated that only some of the Jews said so (this view is held by many an early scholar of exegesis), particularly among those who lived in 7th century Arabia; others speculated about this historical personality and what he was or did; some even went to the extent of theorizing about what the lexical term ‘ʿuzayr’ really meant; yet others saw that this alludes to the famous Biblical Hebrew epithet bənê ha-Ělōhīm (בְנֵי הָֽאֱלֹהִים, sons of God). All of this is discussed at length in books and articles elsewhere.
However, it is important to note that Islam emphasizes absolutely the purest form of monotheism (tawḥīd) and warns in the strongest of terms against Associating (shirk) any being with God Almighty, even in the least. In the next aya Jews and Christians are condemned for practicing what is seen as shirk: “They took their rabbis and their monks as Lords besides Allah – and Messiah, son of Maryam – while they were not bade except to worship Allah, the One; there is no god but Him—exalted be He over what they Associate”. This is because they followed the laws set by their leaders and not those of God (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Abū Ḥayyān, Ibn Kathīr, al-Saʿdī). Of these, rabbi and monk ‘Lord’ or ‘bənê ha-Ělōhīm’ Ezra could have been singled out for the Jews as, in Muhammad Asad’s words, he: “occupies a unique position in the esteem of all Jews, and has always been praised by them in the most extravagant terms. It was he who restored and codified the Torah after it had been lost during the Babylonian Exile, and ‘edited’ it in more or less in the form which it has today; and thus “he promoted the establishment of an exclusive, legalistic type of religion that became dominant in later Judaism” (Encyclopaedia Britannica, 1963, Vol. IX, p. 15). Ever since then he has been venerated to such a degree that his verdicts on the Law of Moses have come to be regarded by the Talmudists as being practically equivalent to the Law itself: which, in Qur’anic ideology, amounts to the unforgivable sin of shirk, inasmuch as it implies the elevation of a human being to the status of a quasi-divine law-giver and the blasphemous attribution to him - albeit metaphorically - of the quality of ‘sonship’ in relation to God. Cf. in this connection Exodus iv, 22-23 (“Israel is My son”) or Jeremiah xxxi, 9 (“I am a father to Israel”): expressions to which, because of their idolatrous implications, the Qur’an takes strong exception”. This fact is undeniable and it tallies with the Qur’anic outlook (and the Sunnah as in al-Bukhārī: 4581 and Muslim: 183) and is borne out by the relationship that ties Ayas 30 and 31 together and how the latter is delicately worded and reflects on our reading of the earlier: “They said: “Allah has taken to Himself a child”. Glory be to Him! Nay! But all that is in the Heavens and Earth are His, they are all submitting to Him” (2: 116).
[2071] That is these claims have no proof, are mere word of mouth (cf. al-Wāḥidī, al-Basīṭ, al-Baghawī, Ibn Kathīr); thus implicating (kināyah) its falsehood (cf. al-Qurṭubī, Ibn ʿĀshūr).
[2072] Exegetes are of different opinions as to who those who Denied before them exactly were (cf. al-Rāzī, al-Māwardī, al-Zamakhsharī, Ibn al-Jawzī). The point being made is how deviated in their religion they had become: “Deniers indeed are those who say: “Allah is the Messiah, son of Maryam”. ˹While˺ The Messiah ˹himself˺ said: “Children of Israel, worship Allah, my Lord and your Lord. Indeed whoever Associates with Allah, then Allah will surely forbid him ˹entry into˺ Paradise and his home will be Hellfire—the wrongdoers will never have helpers”. *Deniers indeed are those who say: “Allah is one of three!” There never would ever be a God but One. If they do not desist from what they say, those of them who Deny will be touched by a painful Punishment. *Would they not ˹then˺ repent to Allah and seek His forgiveness! Indeed Allah is Most Forgiving, Most Merciful. *The Messiah son of Maryam is no more than a Messenger who comes in a line of ˹many˺ Messengers and his mother is an affirmer of Truth, they both used to eat food. Look how We lay plain the Signs for them and look how they turn away ˹from the Truth˺. *Say ˹Muhammad˺: “Do you worship besides Allah ˹any˺ who can neither harm nor benefit you! Allah is the One who is All-Hearing, All-Knowing. *Say: “People of the Book, do not take an extremely hard line on your religion, that is besides the Truth, and do not follow the desires of ˹those˺ folk who ˹themselves˺ had become misguided before, lead a great many astray and missed the right path ˹themselves˺” (5: 72-77).
[2073] Qātalahum Allāh (lit. May Allah fight them!) is an interjection intended to impart incredulous amazement (cf. Ibn ʿĀshūr).
ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَٰنَهُمۡ أَرۡبَابٗا مِّن دُونِ ٱللَّهِ وَٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُوٓاْ إِلَٰهٗا وَٰحِدٗاۖ لَّآ إِلَٰهَ إِلَّا هُوَۚ سُبۡحَٰنَهُۥ عَمَّا يُشۡرِكُونَ
[2074] ʿAdiyy Ibn Ḥātim al-Ṭā’iyy (رضي الله عنه), who was Christian before embracing Islam, narrated that he came to the Messenger (ﷺ) while he was reciting the aya: “They took their rabbis and their monks as Lords besides Allah – and Messiah, son of Maryam – while they were not bade except to worship Allah, the One; there is no god but Him—exalted be He over what they Associate”. Then he said to the Messenger: “We do not worship them!” He replied: “Do they not deem unlawful what Allah allowed and you follow them making it unlawful, and declare lawful what Allah forbade and you follow them making it lawful?” ʿAdiyy said: “Indeed!” then he (ﷺ) said: “That is their worship!” (al-Tirmidhī: 3095; also Matthew 15: 1-9, Isaiah 29:13, Jeremiah 8: 8).
[2075] “Those who were given the Book did not become divided until after the clear proof had come to them. *They were not bade but to worship Allah, devoting religion entirely to Him, rightly-oriented, and keep up the Prayer, give out the prescribed alms—that is the upright religion” (98: 4-5).
