ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា
وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلۡتُمُوهُۚ وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱلۡإِنسَٰنَ لَظَلُومٞ كَفَّارٞ
[3038] It is not only these grand favours that God Almighty grants people, but they are answered their prayers, be they uttered or merely wished for (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3039] The many blessings and favours mentioned here are one and the same and thus they are expressed in the singular (niʿmah (favour)) and not in the plural niʿam (favours) (cf. Abū al-Suʿūd). This singular noun is generic in nature and thus all-encompassing. Blessings are bundled up in one exhaustive favour which makes breaking it down to its basic constituents simply unattainable (cf. al-Shaʿrāwī), especially when he who counts is inevitably oblivious to them. How many a blessing with which we are surrounded are we unaware of!
[3040] If a person were to ever try to count God’s blessings on him, he would never be able to take account of them, let alone be duly grateful for them; how ungrateful then are those who show Denial in return for Divine blessings or would they not use them as a means of showing gratitude! (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr)
وَإِذۡ قَالَ إِبۡرَٰهِيمُ رَبِّ ٱجۡعَلۡ هَٰذَا ٱلۡبَلَدَ ءَامِنٗا وَٱجۡنُبۡنِي وَبَنِيَّ أَن نَّعۡبُدَ ٱلۡأَصۡنَامَ
[3041] This is a central passage in the sura given those who were being directly addressed; the Qurayshite Associators, the sworn enemies of the call of the Noble Messenger (ﷺ) who, being the descendants of Prophet Abraham (عليه السلام) through his son Ishmael, were guardians of the holy shrine in Makkah and, thus, held a very high status throughout Arabia with all the privileges and blessings that came with it. Here, they are reminded of their origins and the central favour for which they are being so unceasingly Denying (cf. Abū Ḥayyān).
One cannot help but note that the overall tone of Abraham’s (عليه السلام) prayer is the very portrait of humbleness and sincerity; an invocation strung with gratefulness and meekness just as how a devout, thankful servant of God should be, which is a far stretch from the insolent utterances of the Deniers who proudly ascribe themselves to him!
In a way this Abrahamic prayer is meant to remind the Qurayshites of the prayer of their forefather to which they owe the great favours they enjoyed so that they may be thankful and shun idol worshipping (cf. al-Biqāʿī, Naẓm al-Durar).
[3042] “˹Mention Muhammad˺ When Ibrāhīm said: “My Lord! Make this town safe and provide its people with ˹all sorts of ˺ produce, ˹especially˺ those of them who Believe in Allah and the Last Day”. He ˹Allah˺ said: “As for those who Deny, I will make them enjoy a little and then force them into the Punishment of Hellfire—miserable is their destination!” (2: 126)
[3043] ‘This town’ being Makkah (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr). That they enjoyed safety and security, while people around them were bereft of it, is notably one of the greatest favours that the Makkans met with Denial (cf. Aya 28 above): “Or have they not considered that We have secured for them a safe sanctuary while people are snatched away all around them? Do they believe in that which is false? And are they ungrateful for God’s Blessing” (29: 67).
[3044] Baniyya (plural of ibn, i.e., son) literally means ‘my sons’. Both Ibn ʿĀshūr and Ibn ʿUthaymīn (in al-Qawl al-Mufīd ʿalā Kitāb al-Tawḥīd, 1: 114) are of the opinion that it is not exclusive to his direct sons, Isaac and Ishmael, who were only two thus he could have prayed for them as ibnayya (my two sons), but, by extension, all their offspring. This prayer was not answered regarding some of his offspring (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
[3045] Even this all-time paragon of Monotheism, God’s own ‘close friend’ (cf. 4: 125), was concerned about idol-worshipping, seeing their greatly misleading effect on people. Indeed, people of sound reason ought to take example from this and pray that God will keep them on the straight path until death comes (cf. al-Ṭabarī, Ibn ʿAṭiyyah)
رَبِّ إِنَّهُنَّ أَضۡلَلۡنَ كَثِيرٗا مِّنَ ٱلنَّاسِۖ فَمَن تَبِعَنِي فَإِنَّهُۥ مِنِّيۖ وَمَنۡ عَصَانِي فَإِنَّكَ غَفُورٞ رَّحِيمٞ
[3046] Only those who follow the righteous creed of Abraham (عليه السلام) can have a claim over him. but the Denying Qurayshites who did not follow his creed could not rightly claim that privilege (cf. al-Rāzī).
[3047] Exegetes have grappled with the question as to how Abraham (عليه السلام) would ask God Almighty to forgive Associators and show them mercy if this ‘disobedience’, given the context, meant Association, knowing that God forgives anything but Association (cf. 4: 48 and 116). With this in mind, some exegetes have opined that this ‘disobedience’ is meant for matters less than Association (cf. al-Wāḥidī, al-Wajīz, al-Saʿdī, al-Tafsīr al-Muyassar). However, others took this ‘obedience’ to mean Association itself (cf. Ibn ʿAṭiyyah, Ibn al-Qayyim, Madārij al-Sālikīn, 1: 60, al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). As for why he prayed so, the following opinions were given: 1) that it is a prayer for them to be given respite until they heed, Believe and be guided (cf. Ibn ʿAṭiyyah); 2) that such a humble manner of prayer is reflective of Abraham’s (عليه السلام) devoted character, and that he only could pray for what is good and agreeable (cf. al-Ṭabarī); 3) that he refers their affairs to God Almighty, showing Abraham’s (عليه السلام) prudence and his fear for the disobedient among his offspring to be eradicated (cf. Ibn ʿĀshūr).
ʿAbdullāh Ibn ʿAmr Ibn al-ʿĀṣ (رضي الله عنهما) narrated that: “The Messenger (ﷺ) recited Allah Almighty’s saying in Sura Ibrāhīm ˹the following˺: “My Lord, they have led astray many a human! Whoever follows me, then he is of my own, but whoever disobeys me then You certainly are All-Forgiving, Most Merciful!” (14: 36) and ʿĪsā’s saying: “If you Punish them, then they are ˹only˺ Your servants, but if You forgive them, then You are truly the All-Prevailing, All-Wise” (5: 118). Then he (ﷺ) raised his hands and implored: “O Allah, ˹spare˺ my nation, ˹spare˺ my nation!” He then cried. Upon that Allah said to ˹Archangel˺ Gabriel: “Gabriel go to Muhammad and – while our Lord knows best – ask him: “What makes you cry?”” Gabriel (عليه السلام) came to him and asked him so the Messenger (ﷺ) told him. He went back and Allah said: “Gabriel go to Muhammad and tell him that: “We shall comfort you and will not hurt you with regards to your nation”” (Muslim: 202).
رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ
[3048] This prayer is a reminder to the heathen Qurayshites of God’s great bounties on them and the origins of their existence in the place they called home, and why it was made so agreeable to them (cf. al-Biqāʿī, Naẓm al-Durar).
[3049] The prayer here is in the plural, ‘our Lord’, unlike the earlier two that were in the singular, ‘my Lord’, because this prayer specifically pertains to his posterity who were most in need of it (cf. Abū al-Suʿūd).
[3050] Prayer (al-ṣalāh) is specifically mentioned here because it is the best, most comprehensive act of worship and that it is key to all good (cf. Abū Ḥayyān). Moreover, whoever ‘keeps up the Prayer’ usually keeps up other acts of worship, it being the most demanding (cf. al-Saʿdī).
[3051] What a tender prayer from a loving father! The body follows where the heart goes (cf. al-Suyūṭī, al-Durr al-Manthūr, 5: 48). He prayed that tender, longing hearts not only ‘go to’ them but strongly ‘fall’ (tahwī) for them; a beautiful metaphor for love and eagerness (cf. Ibn ʿĀshūr).
The partitive min as in ‘hearts of ‘some’ people’, is by way of exception lest people crowd over them (cf. Ibn Kathīr, Abū al-Suʿūd).
[3052] Abundance is prone to breed gratitude and obedience (cf. Abū Ḥayyān, Ibn Kathīr). But the Denying Qurayshites were oblivious of these blessings, taking them for granted: “And they say: “If we follow guidance along with you ˹Messenger˺, we shall be snatched away from our land!” Have We not secured for them a safe Sanctuary, to which the fruits of all things are brought, as a provision from Us? But most of them know not!” (28: 57).
رَبَّنَآ إِنَّكَ تَعۡلَمُ مَا نُخۡفِي وَمَا نُعۡلِنُۗ وَمَا يَخۡفَىٰ عَلَى ٱللَّهِ مِن شَيۡءٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ
[3053] Exegetes have their opinions as to why Abraham (عليه السلام) makes a point of this. al-Qurṭubī, quoting the great exegetical authorities of Ibn ʿAbbās (رضي الله عنهما) and his student Mujāhid, sees that this is in allusion to the Patriarch’s heart found, but hidden anxiety about Ismael and his mother, whom he leaves behind in an arid, deserted land. al-Saʿdī sees that he meant to say: “You, Glorified be You, have more knowledge about us from us. So we ask You to take care of our affairs regarding all matters; that we know of and that which we have no knowledge of”. And/or it means: “You know what we hide in our hearts when we pray to You and all our affairs besides that, and You know what we pronounce when we pray to You and all our affairs besides that” (cf. al-Tafsīr al-Muḥarrar).
[3054] Most exegetes see that this is an affirmative interpolation maintaining the Truthfulness of Abraham’s utterance (cf. al-Baghawī, al-Shawkānī). Others, notably al-Ṭabarī and Abū Ḥayyān, take it to actually be a continuation of the Patriarch’s prayer.
The pronouncement of God’s Most Majestic Name, Allah, is meant to instil fear of Him in the hearts of the listeners who need to realize this eye opening fact (cf. Abū al-Suʿūd).
It also reflects on the very crucial statement to come about ‘Allah’ not being unaware about the criminalities of the unjust (Aya 42 below).
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي وَهَبَ لِي عَلَى ٱلۡكِبَرِ إِسۡمَٰعِيلَ وَإِسۡحَٰقَۚ إِنَّ رَبِّي لَسَمِيعُ ٱلدُّعَآءِ
[3055] This is a practical demonstration of gratitude to God Almighty for His blessings, from a devout servant who was granted posterity after desperation (cf. Ibn ʿĀshūr). It is also a practical demonstration of the power of sincere prayer.
On another hand, it is very important to note that one of the etiquettes of invocation (duʿā’) is to begin by earnestly expressing gratitude (al-ḥamd) to Allah (cf. al-Abū Dāwūd: 1481; al-Tirmidhī: 3477). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “The Messenger (ﷺ) used to say, when rising from sleep to perform Prayer during the night: “O Allah! Gratitude be to You; You are the Guardian of the Heavens and the Earth and what is therein. Gratitude be to You; to You belongs the dominion of the Heavens and the Earth and what is therein. Gratitude be to You; You are the Light of the Heavens and the Earth. Gratitude be to You; You are the King of the Heavens and the Earth. Gratitude be to You; You are the True. Your promise is true. Your meeting is true. Your Saying is true. Paradise is true. Hellfire is true. The Messengers are true. Muhammad (ﷺ) is true. The Hour is true. O Allah! To You I submit. In You I Believe. On You I rely. To You I refer. By You I dispute. In accordance with You I judge. So forgive me all what I did in my life, what is private and what is public. You are the Advancer and the Deferrer. There is no god but You”” (al-Bukhārī: 1120; Muslim: 769).
رَبِّ ٱجۡعَلۡنِي مُقِيمَ ٱلصَّلَوٰةِ وَمِن ذُرِّيَّتِيۚ رَبَّنَا وَتَقَبَّلۡ دُعَآءِ
[3056] This lays emphasis on the gravity of this most important act of worship. Needless to say that Abraham (عليه السلام) was persistent in keeping up Prayer yet he prayed for staying on this right course indefinitely (cf. Ibn ʿAṭiyyah). Keeping up Prayer, an epitome of sincere devotion to God, was the main purpose behind the original inhabitation of Makkah, the plantless valley (Aya 37 above) (cf. al-Biqāʿī, Naẓm al-Durar).
[3057] That is, these prayers that I am asking of You (cf. al-Baiḍāwī, Ibn Kathīr).
رَبَّنَا ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِلۡمُؤۡمِنِينَ يَوۡمَ يَقُومُ ٱلۡحِسَابُ
وَلَا تَحۡسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعۡمَلُ ٱلظَّٰلِمُونَۚ إِنَّمَا يُؤَخِّرُهُمۡ لِيَوۡمٖ تَشۡخَصُ فِيهِ ٱلۡأَبۡصَٰرُ
[3058] This direct message to Prophet Muhammad (ﷺ), which is central to the sura (see the “key” in the Introduction above), drives it home that God Almighty is not unaware of the devious stratagems and egregious crimes of the aggressors and will surely exact justice on them in a way befitting their crimes.
It serves both as comfort to the aggressed against and as a warning to the aggressors (cf. Ibn ʿAṭiyyah).
[3059] Let the wrongful not be fooled by their bountiful living and the peace they revel in (cf. Ibn ʿĀshūr), for it is the way of God Almighty to allow ample time for the wrongful until the time comes for exacting justice on them. Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “My Lord, gives respite to the wrongdoer, until when He seizes him, He would never let go of him!” Then he (ﷺ) read: “Such is the seizing of your Lord when He seizes the towns while they are doing wrong; surely His seizing is painful, severe!”” (al-Bukhārī: 4686; Muslim: 2583)
[3060] The Day of Judgement. The following depiction of the state of the Deniers on that Day is the very picture of striking terror at the horrifying sights they see (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “And the True Promise draws nigh ˹for fulfilment˺ and, behold, the sights of the Deniers shooting upwards ˹wide open in horror˺: “Ah! Woe to us! We were indeed heedless of this; nay, we truly had been unjust! ”” (21: 97)
It is important to note that the lexical items chosen to describe this picture of horror are very marked, standing out from their more common synonyms, and need to be spelled out and explained as in the following notes.
[3061] Tashkhaṣu fīhī al-abṣār (lit. sights stare upwards); unblinkingly staring upwards in horror (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt, Ibn Manẓūr, Lisān al-ʿArab, al-Qurṭubī).
