クルアーンの対訳 - 英語対訳 - Dr. Waleed Bleyhesh Omary - 作業中
قَالَ قَدۡ أُجِيبَت دَّعۡوَتُكُمَا فَٱسۡتَقِيمَا وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعۡلَمُونَ
۞ وَجَٰوَزۡنَا بِبَنِيٓ إِسۡرَٰٓءِيلَ ٱلۡبَحۡرَ فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ وَجُنُودُهُۥ بَغۡيٗا وَعَدۡوًاۖ حَتَّىٰٓ إِذَآ أَدۡرَكَهُ ٱلۡغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِيٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلۡمُسۡلِمِينَ
[2447] A scene from the end of the adamantly Denying who are oblivious to God’s Signs. Those who are patient will see God’s promise come true (cf. al-Biqāʿī, Naẓm al-Durar).
[2448] Jāwaza means that God made it possible as well as effortless for them to pass through the sea (cf. Ibn ʿĀshūr).
[2449] This is so because the Israelites meant Pharaoh and his people no harm and only wanted to leave his land. He was not justified in pursuing them and, had he been of sound reason, should have facilitated their exodus instead of hindering it, but his villainously despotic nature got the better of him. It did not even occur to him to let go of them, even when he saw the splitting of the sea, a miracle of a singular nature, with his own eyes (cf. Ibn ʿĀshūr).
[2450] This ‘statement of Faith’ from the drowning Pharaoh is of interest in two ways. Firstly, unlike the magicians who willingly and conditionally submitted once they saw the clearly evident Signs of God by saying: “We Believe in the Lord of all beings; the Lord of Mūsā and Hārūn” (7: 121-122), Pharaoh, in spite of himself, only invokes Divine Mercy by aligning himself with those whom he thought of as no more than his servants in the hope that he would be delivered as much as they were (cf. Abū al-Suʿūd). Second, he further, in the same breath, repeated his ‘statement of Faith’ out of sheer desperation. He earlier missed out on his chance of admitting it, and only once would have been enough, while saving his face and dignity, irrespective of the numerous Signs that he was made to witness (cf. al-Zamakhsharī).
ءَآلۡـَٰٔنَ وَقَدۡ عَصَيۡتَ قَبۡلُ وَكُنتَ مِنَ ٱلۡمُفۡسِدِينَ
فَٱلۡيَوۡمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنۡ خَلۡفَكَ ءَايَةٗۚ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ عَنۡ ءَايَٰتِنَا لَغَٰفِلُونَ
[2451] Pharaoh’s body was thrown out of the sea after he drowned so that people could see that he had actually perished (cf. al-Ṭabarī, Ibn Kathīr).
[2452] Seeing his dead body, people would realize the extent of God’s Power and so be Mindful of Him and not rebel against Him (cf. al-Ṭabarī, al-Qurṭubī, al-Qāsimī).
[2453] This is a sad fact indeed: “Never will most people be eager as you are ˹Muhammad˺ to Believe!” (12: 103).
وَلَقَدۡ بَوَّأۡنَا بَنِيٓ إِسۡرَٰٓءِيلَ مُبَوَّأَ صِدۡقٖ وَرَزَقۡنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ فَمَا ٱخۡتَلَفُواْ حَتَّىٰ جَآءَهُمُ ٱلۡعِلۡمُۚ إِنَّ رَبَّكَ يَقۡضِي بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ
[2454] This concludes the epic story of the exodus of the Israelites told here succinctly and drawing a very important lesson. That whereby those who had been victimized and then delivered by Divine Grace, fared poorly when they became masters of their own destiny; a very important lesson to be heeded by the upcoming Believing nation (cf. Ibn ʿĀshūr). It further echoes Ayas 13-14 above: “Certainly We have destroyed ˹many of ˺ the generations before you when they wronged; their Messengers had come to them with clear evidences yet they would never Believe! Thus We requite the criminal people. *Then We made you successors in the land after them, so that We may see how you fare”.
[2455] “We shaded you with the clouds and sent down to you the manna and quails. Eat from the good things that We provided for you” (2: 57).
[2456] “And We bequeathed those people whom were down-trodden the Easts and Wests of the land that We blessed. The gracious Word of your Lord was fulfilled for the Children of Israel for their steadfastness and We destroyed what Pharaoh and his people used to make and what they used to ˹carefully˺ trellis” (7: 137).
[2457] That is, they disputed and differed over matters of religion when the Torah came to them and they became knowledgeable of it (cf. al-Zamakhsharī, al-Shawkānī, al-Qāsimī, Riḍā).
فَإِن كُنتَ فِي شَكّٖ مِّمَّآ أَنزَلۡنَآ إِلَيۡكَ فَسۡـَٔلِ ٱلَّذِينَ يَقۡرَءُونَ ٱلۡكِتَٰبَ مِن قَبۡلِكَۚ لَقَدۡ جَآءَكَ ٱلۡحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ
[2458] This aya has caused dispute among some people (cf. Ibn al-Qayyim, Aḥkām Ahl al-Dhimmah, 1: 99). A great many exegetes hold this ‘doubt’ to be about the Messenger’s mention and description in the Scriptures of the People of the Book, on the grounds that the disputation that occurred between the Israelites, which is mentioned in the previous aya, was with regards to the Messenger (ﷺ) and his Truthfulness (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr and also: al-Tafsīr al-Muyassar). Others hold that the Noble Messenger (ﷺ) neither doubted nor questioned and that such language, making use of the Arab linguistic figurative repertoire, is used to imply the Denying Arabs who held the People of the Book in great esteem and who thus sought their testimony on the issue of the Prophet’s Messengership (cf. al-Wāḥidī, al-Basīṭ, al-Baghawī, Ibn ʿĀshūr).
Given the context, this passage, which follows that of Moses (ﷺ) and the exodus of the Israelites (Ibn ʿĀshūr), could be read as bearing a message to the Prophet (ﷺ) to follow the example of earlier Messengers of God using such shocking, direct language (in doubt, hesitant, and even reject the Signs of Allah and do not be among the losers) to psychologically brace him to be prepared to do the same and declare his stand detaching himself and the Believers from the Deniers once and for all; since, like those who came before them, their hearts were sealed and they would not Believe. This is a theme which has been touched upon in the earlier ayas of this sura but is very clearly and unequivocally stated in the following two passages. The stand to take is clearly dictated to the Prophet in Aya 104 below, which, itself, is also couched in a language that echoes the one found here. But to fully realize the meaning of this, one has to bear in mind the Noble Messenger’s (ﷺ) tight situation. Being the Messenger of mercy who was very eager to save the Makkans and knowing that his departure from them meant imminent Divine Punishment, he wanted them to have another chance: “Should you ˹in your compassion, Muhammad˺ grieve yourself to death if they are not willing to Believe in this Discourse!” (18: 6); “So let not your soul ˹Muhammad˺ go to waste in regrets over them” (35: 8).
وَلَا تَكُونَنَّ مِنَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِ ٱللَّهِ فَتَكُونَ مِنَ ٱلۡخَٰسِرِينَ
إِنَّ ٱلَّذِينَ حَقَّتۡ عَلَيۡهِمۡ كَلِمَتُ رَبِّكَ لَا يُؤۡمِنُونَ
[2459] The fact of the matter is laid bare before the Messenger (ﷺ); eager as he was, they would never Believe. Guidance is in God’s Hand: “Never will most people be eager as you are ˹Muhammad˺ to Believe!” (12: 103).
[2460] They met the end that God decreed; they were Denying through and through (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
وَلَوۡ جَآءَتۡهُمۡ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُاْ ٱلۡعَذَابَ ٱلۡأَلِيمَ
