対訳 章 ト フード - 英語対訳 - Dr. Waleed Bleyhesh Omary - 作業中 - ページ番号 229 - クルアーン百科事典

63 : 11

قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَءَاتَىٰنِي مِنۡهُ رَحۡمَةٗ فَمَن يَنصُرُنِي مِنَ ٱللَّهِ إِنۡ عَصَيۡتُهُۥۖ فَمَا تَزِيدُونَنِي غَيۡرَ تَخۡسِيرٖ

(63) He said: “My people! Would you ˹not˺ see that if I had evidence from my Lord and ˹that˺ He gave me Mercy from His Own^[2573], who would then come to my aid before Allah if I disobey Him; you increase me nothing but ˹perdicious˺ losing.

[2573] The Message from God Almighty is mercy to humans (cf. al-Ṭabarī, al-Qurṭubī).

64 : 11

وَيَٰقَوۡمِ هَٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمۡ ءَايَةٗۖ فَذَرُوهَا تَأۡكُلۡ فِيٓ أَرۡضِ ٱللَّهِۖ وَلَا تَمَسُّوهَا بِسُوٓءٖ فَيَأۡخُذَكُمۡ عَذَابٞ قَرِيبٞ

(64) My people! This is the she-camel of Allah^[2574], a Sign for you, so let it graze ˹freely˺ in the land of Allah and touch it not with ˹any˺ harm^[2575]; else a close by punishment will betake you”.

[2574] For more of the miracle of the she-camel and the story of Ṣāliḥ in general, see 7: 73-79.
[2575] “He said: “Here is a she-camel ˹as a Sign for you˺. She will have her turn to drink as you have yours, each on an appointed day. *And touch her not with harm, lest you be taken by the Punishment of a tremendous day” (26: 155-156).

65 : 11

فَعَقَرُوهَا فَقَالَ تَمَتَّعُواْ فِي دَارِكُمۡ ثَلَٰثَةَ أَيَّامٖۖ ذَٰلِكَ وَعۡدٌ غَيۡرُ مَكۡذُوبٖ

(65) They slayed her, and he said ˹to them˺: “Enjoy ˹staying˺ in your land for three days; that is a promise, not lied!”

66 : 11

فَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا صَٰلِحٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَمِنۡ خِزۡيِ يَوۡمِئِذٍۚ إِنَّ رَبَّكَ هُوَ ٱلۡقَوِيُّ ٱلۡعَزِيزُ

(66) When Our Command came, We delivered Ṣāliḥ and those who Believed with him by Mercy from Us from the disgrace of that day—verily ˹Muhammad˺ your Lord is the All-Powerful, All-Prevailing!^[2576]

[2576] This reflective imposition brings relevance from the story of Prophet Ṣāliḥ (عليه السلام) to the adverse circumstances that the Messenger (ﷺ) was enduring.

67 : 11

وَأَخَذَ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِي دِيَٰرِهِمۡ جَٰثِمِينَ

(67) The ˹mighty˺ shout betook the wrongful ones and they became ˹dead˺ fallen prone in their ˹very˺ land;

68 : 11

كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَآۗ أَلَآ إِنَّ ثَمُودَاْ كَفَرُواْ رَبَّهُمۡۗ أَلَا بُعۡدٗا لِّثَمُودَ

(68) as if they had not ˹ever˺ thrived in it. Nay, but Thamūd did indeed Deny in their Lord; nay, but away with Thamūd!

69 : 11

وَلَقَدۡ جَآءَتۡ رُسُلُنَآ إِبۡرَٰهِيمَ بِٱلۡبُشۡرَىٰ قَالُواْ سَلَٰمٗاۖ قَالَ سَلَٰمٞۖ فَمَا لَبِثَ أَن جَآءَ بِعِجۡلٍ حَنِيذٖ

(69) ^[2577]Verily, Our messengers came to Ibrāhīm with the glad tiding^[2578]. They said: “Peace!^[2579]” and he said: “Peace!” Little did he linger to bring a roasted calf.

[2577] The ‘messengers’ spoken of in this passage and the next are angels sent by God for the punishment of Lot’s people; such is their coming upon the wrongful. This is by way of answering the Makkan Deniers’ request for the coming of an angel with the Messenger (ﷺ) (cf. Ibn ʿĀshūr). Angels descending to Earth have only one job: to deliver what is ‘true’; “either a Message to a human Messenger or a Punishment from God upon those who Deny it” (Mujāhid, quoted in al-Ṭabarī). “They ˹brashly˺ say: “O you to whom the Reminder is revealed! You must be insane! *Why do you not bring us the angels, if what you say is true?” *We do not send down the angels, save in Truth ˹Punishment˺, and were We to do so, they would be granted no respite!” (15: 6-8).
[2578] The good news that he was about to have children of his own (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). However, al-Shinqīṭī, based on Ayas 51: 32-33 and 29: 3, also points out the possibility of this piece of good news being the imminent destruction of the people of Lot, whose sin was of a most singular, earth-shattering nature (for more on them see 7: 80-84), especially as their Messenger Lot (عليه السلام) was Abraham’s own nephew who did not live too far from him at that given time (cf. Ibn Kathīr, Ibn ʿĀshūr). This fact may shed new light on our reading of the passage at hand.
[2579] This greeting is a becoming prelude to good news (cf. Ibn ʿĀshūr); put nicely and simply as a nominal sentence which, in Arabic, is more affirmative than the verbal sentence (cf. Ibn ʿAṭiyyah, Abū Ḥayyān) which would also allay fears immediately. People in those times had no cover of protection besides themselves and so they placed great importance on the show of others’ goodwill, especially strangers; a peace greeting put so bore special significance.

70 : 11

فَلَمَّا رَءَآ أَيۡدِيَهُمۡ لَا تَصِلُ إِلَيۡهِ نَكِرَهُمۡ وَأَوۡجَسَ مِنۡهُمۡ خِيفَةٗۚ قَالُواْ لَا تَخَفۡ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمِ لُوطٖ

(70) When he saw ˹that˺ their hands did not reach out for it, he deemed them strange and became apprehensive of them^[2580]. They said: “Fear not. We have been sent to Lot’s people”.

[2580] He read their refraining from eating his food as an ill sign of malicious intent as the custom, a kind of chivalric code, was in those societies to distance themselves from ties, which could be as easily established by, for instance, accepting someone’s invitation or eating his food, that could see them morally indebted to the person concerned. If one turned down a good gesture it meant that one did not want peace and/or that one was ungrateful to a benefactor (cf. Ibn ʿĀshur).

71 : 11

وَٱمۡرَأَتُهُۥ قَآئِمَةٞ فَضَحِكَتۡ فَبَشَّرۡنَٰهَا بِإِسۡحَٰقَ وَمِن وَرَآءِ إِسۡحَٰقَ يَعۡقُوبَ

(71) His woman^[2581] was standing; she laughed^[2582] and We gave her the glad tiding of ˹the coming of ˺ Isḥāq and after Isḥāq ˹the coming of ˺ Yaʿqūb^[2583].

[2581] His wife.
[2582] Exegetes have speculated as to why she laughed, but mostly they agree that this was because she wondered at how ignorant she thought the people of Lūṭ were of their imminent fate (cf. al-Ṭabarī), or for her elation at their well-earned doom (cf. Ibn Kathīr).
[2583] She was given the happy news of a child, Isaac, and a grandchild, Jacob (cf. al-Ṭabarī, al-Qurṭubī), in person and pointedly because she had no children of her own, unlike Abraham (عليه السلام) who had a son, Prophet Ishmael (عليه السلام) through Hagar. This, then, was particularly happy news for Sarah (cf. Abū Ḥayyān).