કુરઆન મજીદના શબ્દોનું ભાષાંતર - અંગ્રેજી ભાષામાં અનુવાદ - ડૉ. વલીદ બ્લૈહિશ અલ્ ઉમરી - કાર્ય પ્રગતિમાં છે.
لِيَكۡفُرُواْ بِمَآ ءَاتَيۡنَٰهُمۡۚ فَتَمَتَّعُواْ فَسَوۡفَ تَعۡلَمُونَ
[3312] The threat is sustained (cf. Ibn ʿĀshūr).
وَيَجۡعَلُونَ لِمَا لَا يَعۡلَمُونَ نَصِيبٗا مِّمَّا رَزَقۡنَٰهُمۡۗ تَٱللَّهِ لَتُسۡـَٔلُنَّ عَمَّا كُنتُمۡ تَفۡتَرُونَ
[3313] Here are yet more details of what their mindless Association led them into; which is also evidence of their denial of God’s favours on them (cf. Ibn ʿĀshūr).
[3314] They used to devotionally allot for idols, whom they do not know the truth of; their infliction of harm or bringing of good (“They are none but mere names you have named, you and your fathers for which Allah has sent down no authority” (53: 23)) a share of the provisions, harvest or livestock, which God Almighty blessed them with (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Juzayy, Abū Ḥayyān): “They professed for Allah a share in crops and livestock which He generated and said: “This is for Allah – so they claimed – and this is for our Associates”; whatever is allocated for their Associates does not reach Allah, but whatever is allocated for Allah reaches their Associates—sordid indeed how they judge” (6: 136).
Alternatively, limā lā yaʿlamūna (translated here as: “to whatever they ˹truly˺ know not about”) could mean: “to who know not”, i.e. the idols themselves who are dispossessed of knowledge, a very basic divine attribute (cf. al-Wāḥidī, al-Basīṭ, al-Saʿdī, al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar). The cause of these two alternative readings is that the word yaʿlamu (lit. knows), as opposed to taʿlamu, is normally used for rational beings, whereas their idols are no more than inanimate objects, but could have been figuratively used to mimic the idolaters’ perception of their so-called gods, whom they see as rational (cf. Ibn al-Jawzī).
وَيَجۡعَلُونَ لِلَّهِ ٱلۡبَنَٰتِ سُبۡحَٰنَهُۥ وَلَهُم مَّا يَشۡتَهُونَ
[3315] That is they out of blatant disregard used to claim that the angels were God Almighty’s daughters, while they claimed the sons, whom they liked most, for themselves (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “So inquire of them, ˹O Muhammad˺,: “Does your Lord have daughters while they have sons. *Or did We create the angels as females while they were witnesses?” Unquestionably, it is out of their ˹invented˺ falsehood that they say” *“Allah has begotten!”—indeed, they are liars!” (37: 149-152).
وَإِذَا بُشِّرَ أَحَدُهُم بِٱلۡأُنثَىٰ ظَلَّ وَجۡهُهُۥ مُسۡوَدّٗا وَهُوَ كَظِيمٞ
[3316] This is yet another probing glimpse into the heathen way of life they used to lead; how they considered female posterity, which is a blessing from God, such bad news. But also to highlight, using their own line of logic, their utter disregard for God Almighty when they ascribe what they least like to Him (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 3: 302).
يَتَوَٰرَىٰ مِنَ ٱلۡقَوۡمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓۚ أَيُمۡسِكُهُۥ عَلَىٰ هُونٍ أَمۡ يَدُسُّهُۥ فِي ٱلتُّرَابِۗ أَلَا سَآءَ مَا يَحۡكُمُونَ
[3317] In what is widely known as the age of ignorance, al-jāhiliyyah, i.e. before Islam, when the wife goes into labour, the husband would hide away until he knew the sex of the child. If the child was a boy, he became elated but if it was a girl, he became downcast and miserable. He, would then remain in hiding, to weigh his options as to what to do with her, whether to hold on to her ‘in degradation’ or to bury her alive, (or, ‘slip her in the dust) (cf. al-Wāḥidī, al-Basīṭ).
[3318] Exegetes are of two opinions as to whom the ‘degradation’ refers to (cf. al-Rāzī, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn): the father who considers himself, given their heathen social norms, disgraced by her birth (cf. Ibn ʿAṭiyyah), or the daughter whom he holds on to but only to degrade her by humiliating her, not looking after her, treating her male brother preferentially and depriving her of her inheritance (cf. al-Wāḥidī, Ibn Kathīr, al-Qāsimī).
لِلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ مَثَلُ ٱلسَّوۡءِۖ وَلِلَّهِ ٱلۡمَثَلُ ٱلۡأَعۡلَىٰۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
[3319] Mathal al-Saw’ (lit. the example of sordidness) is the quality of despicableness of needing children to redress their weaknesses, ignorance and Denial (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[3320] al-Mathal al-Aʿlā (lit. the highest example) is the Highest Qualities and Attributes of perfection, lack of need, and Knowledge (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
God Almighty Who is free from all imperfections, especially those of mere humans, should be glorified over what they disdain to ascribe to themselves (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 3: 302).
وَلَوۡ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلۡمِهِم مَّا تَرَكَ عَلَيۡهَا مِن دَآبَّةٖ وَلَٰكِن يُؤَخِّرُهُمۡ إِلَىٰٓ أَجَلٖ مُّسَمّٗىۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَـٔۡخِرُونَ سَاعَةٗ وَلَا يَسۡتَقۡدِمُونَ
[3321] This passage captures the character of the whole sura: people aggressed against the Message and ridiculed it; they deserved God Almighty’s punishment but He only delays it for a stated term; the Messenger’s mission is to deliver the Message clearly and to bear patiently and not feel too sad over this state of affairs.
[3322] God’s annihilating punishment would be all-encompassing of all humans and moving creatures alongside them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar). Other scholars, notably al-Qurṭubī and al-Wāḥidī, opine that the dābbah (moving creature) referred to here specifically means the Deniers. However, in a long discussion, al-Shinqīṭī (Aḍwā’ al-Bayān) gives ample textual evidence that the first opinion is the more acceptable of the two. This is how corrupting humans can be to the world.
[3323] “So think not that Allah is unaware of what the unjust commit; He only delays them for a Day on which sights stare upwards ˹wide open˺!” (14: 42).
[3324] A set time for it to taste Divine Wrath and retribution should it persist in Denying (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Shinqīṭī, al-ʿAdhb al-Namīr). The ones who are directly meant by this warning are the Arabs of that time who stood against the Message. Their attention is being drawn to what befell those who came before them (Ibn ʿĀshūr): “Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed. *Say ˹Muhammad˺: “Travel the land and look what was the fate of the Deniers”” (6: 10-11).
وَيَجۡعَلُونَ لِلَّهِ مَا يَكۡرَهُونَۚ وَتَصِفُ أَلۡسِنَتُهُمُ ٱلۡكَذِبَ أَنَّ لَهُمُ ٱلۡحُسۡنَىٰۚ لَا جَرَمَ أَنَّ لَهُمُ ٱلنَّارَ وَأَنَّهُم مُّفۡرَطُونَ
[3325] That is, their saying that the angels are God’s daughters, while they abhor owning them (cf. Ayas 57-59 above; al-Ṭabarī, Ibn al-Jawzī, al-Wāḥidī).
[3326] That eventually they will be rewarded handsomely both in this world and in the Hereafter (cf. 41: 50, 18: 35-36, 19: 77-78; Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān): “Say: “Shall we inform you of the greatest losers as to ˹their˺ deeds? *˹They are˺ Those whose efforts go astray in the life of this world, while they reckon that they are virtuous in their works” (18: 103-104).
[3327] “Today We forget them as they had forgotten their meeting of this Day of theirs and for denying Our Signs” (7: 51).
تَٱللَّهِ لَقَدۡ أَرۡسَلۡنَآ إِلَىٰٓ أُمَمٖ مِّن قَبۡلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ أَعۡمَٰلَهُمۡ فَهُوَ وَلِيُّهُمُ ٱلۡيَوۡمَ وَلَهُمۡ عَذَابٌ أَلِيمٞ
[3328] Historical example is cited here as evidence of the Truth of what is being promised. This is also meant to assuage the Noble Messenger (ﷺ) (cf. al-Qurṭubī, al-Biqāʿī, Naẓm al-Durar).
[3329] Denial, Association and rejecting the Messenger (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
وَمَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِي ٱخۡتَلَفُواْ فِيهِ وَهُدٗى وَرَحۡمَةٗ لِّقَوۡمٖ يُؤۡمِنُونَ
[3330] This statement of mission echoing the one found earlier is meant to comfort the Noble Messenger (ﷺ) (cf. Aya 35: “Are the Messengers, then, tasked with anything but clear delivery ˹of the Message!˺”) who was greatly saddened by their actions. The sura concludes with a directly comforting message directed at the Messenger (ﷺ): “Bear patiently ˹O Muhammad˺, but your patience is only through Allah, do not feel sad over them and do not feel troubled by their plotting; *verily Allah is with those who are Mindful and those who do good” (Ayas: 127-128 below).
