Firo maanaaji al-quraan tedduɗo oo - Eggoe ɗemngal Angele - Dr. Waliid Belehsa Al-Umari - ko he golleede wonaa.
87
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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.
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