ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា
قَالَ يَٰٓإِبۡلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ ٱلسَّٰجِدِينَ
قَالَ لَمۡ أَكُن لِّأَسۡجُدَ لِبَشَرٍ خَلَقۡتَهُۥ مِن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ
[3139] He thought himself the better of the two based on the substance of their creation and, thus, more worthy of honouring: Adam, the human, who was created from such a lowly substance as dried clay which has turned dark and smelly, and himself who had earlier been created from powerful, illuminating fire (cf. al-Ṭabarī, Abū al-Suʿūd, al-Saʿdī): “He ˹Allah˺ said: “What prevented you from prostrating as I commanded you!” He said: “I am ˹surely˺ better than him! You created me from fire and created him from clay!”” (7: 12).
قَالَ فَٱخۡرُجۡ مِنۡهَا فَإِنَّكَ رَجِيمٞ
[3140] The third person pronoun could refer to Paradise as per al-Baghawī, Ibn ʿAṭiyyah, al-Khāzin, al-Shinqīṭī, Aḍwā’ al-Bayān; or the Heavens as per al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr; or the lofty status in which he was among the dwellers of the Heavens as per Abū al-Suʿūd and Ibn Kathīr.
وَإِنَّ عَلَيۡكَ ٱللَّعۡنَةَ إِلَىٰ يَوۡمِ ٱلدِّينِ
قَالَ رَبِّ فَأَنظِرۡنِيٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ
قَالَ فَإِنَّكَ مِنَ ٱلۡمُنظَرِينَ
[3141] God Almighty’s granting Satan his request is a trial for His servants so that those who obey their Lord against all the tricky machinations of the Devil are sifted out from those who, on the contrary, obey the Devil (cf. al-Saʿdī).
إِلَىٰ يَوۡمِ ٱلۡوَقۡتِ ٱلۡمَعۡلُومِ
[3142] Most scholars consider this ‘day’ to be the day on which the first blow of the Trumpet (al-nafkhat al-ūlā fī al-ṣūr) will be sounded and all creatures both in the Heavens and on Earth will be struck dead (cf. al-Ṭabarī, al-Baghawī, Ibn al-Jawzī, al-Shinqīṭī, Aḍwā’ al-Bayān). Only God Almighty Knows when this day will be (cf. al-Rāzī). However, both Ibn Kathīr and al-Shawkānī deem the ‘day’ mentioned here to be the Day of Judgement.
قَالَ رَبِّ بِمَآ أَغۡوَيۡتَنِي لَأُزَيِّنَنَّ لَهُمۡ فِي ٱلۡأَرۡضِ وَلَأُغۡوِيَنَّهُمۡ أَجۡمَعِينَ
[3143] By citing predestination (al-qadar), that God had already decreed him to be misguided, Satan sets the record for being the first to use al-qadar as a pretext for not following God’s command (al-amr), basically as an excuse to justify his rebelliousness against Him (سبحانه وتعالى) (cf. Ibn Taymiyyah, Majmūʿ al-Rasā’il wa al-Masā’il, 5: 134; Ibn al-Qayyim, Rawḍat al-Muḥibbīn, p. 62).
[3144] “Allah Damned him, and he retorted: “I shall surely take to myself from Your servants my due share!” *“I shall surely mislead them, make them ever vainly wishful, and I shall command them to cut off the ears of livestock, and I shall command them to alter the creation of Allah!” Whoever takes Satan as a patron instead of Allah, has indeed suffered a tremendous loss. *He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion. *The resort of those is Hellfire; they will find no escape therefrom” (4: 118-121).
إِلَّا عِبَادَكَ مِنۡهُمُ ٱلۡمُخۡلَصِينَ
قَالَ هَٰذَا صِرَٰطٌ عَلَيَّ مُسۡتَقِيمٌ
[3145] “Verily, I have put my trust in Allah, my Lord and your Lord. There is not a moving creature without Him taking it by the forelock; verily my Lord is on a Straight Path!” (11: 56).
إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ
[3146] “Verily he ˹Satan˺ has no authority over those who have Believed and are reliant of their Lord. *His authority is over none but those who take him as patron and those who are Associating him ˹with Allah˺” (16: 99-100).
وَإِنَّ جَهَنَّمَ لَمَوۡعِدُهُمۡ أَجۡمَعِينَ
[3147] “He ˹Allah˺ said: “Then the Truth and the Truth I say: “I shall fill up Hell from you ˹Satan˺ and from those who follow you, all of them!” (38: 84-85).
لَهَا سَبۡعَةُ أَبۡوَٰبٖ لِّكُلِّ بَابٖ مِّنۡهُمۡ جُزۡءٞ مَّقۡسُومٌ
[3148] The doors of Hell are plenty enough to enter each and every denomination of Satan’s followers through a certain door according to their crime (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
إِنَّ ٱلۡمُتَّقِينَ فِي جَنَّٰتٖ وَعُيُونٍ
[3149] Now that the ultimate destination of the Deniers has been explained, the totally contrasting destination of the Believers is told of here, so that people may reason (cf. Abū Ḥayyān).
ٱدۡخُلُوهَا بِسَلَٰمٍ ءَامِنِينَ
[3150] Any abode, let alone this most desirable of Abodes, can only be felt at home in by feeling safe and secure (cf. al-Biqāʿī, Naẓm al-Durar). The dwellers of Paradise will be safe from all ills, away from troubles, and all matters that might put a dent in their happiness and sense of security (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلٍّ إِخۡوَٰنًا عَلَىٰ سُرُرٖ مُّتَقَٰبِلِينَ
[3151] This is in perfection of their bliss. A human being can only find comfort in the company of his likes; but this is only made wholesome by having no ill-will whatsoever, which would cast a shadow over the relationship, in one’s heart against the other (cf. al-Biqāʿī, Naẓm al-Durar). Such ill-will would inevitably take root in people’s hearts, given the jealous, spiteful weak nature of humans, so, to completely rid them of it, it has to be forcefully uprooted or stripped away (nazaʿa) (cf. al-Iṣfahānī, al-Mufradāt, Ibn Fāris, Maqāyīs al-Lughah): “And We had stripped away the ill will that is in their chests; rivers flow from under them. And they said: “All gratitude be to Allah, Who guided us to this. We would not have been guided had Allah not guided us. Surely the Messengers of our Lord came with the Truth”. They were called out: “That is Paradise; you were made to inherit it for what you used to do” (7: 43).
Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When the Believers are done with the Fire ˹after passing over the Straight Path˺, they will be held back at a bridge between the Fire and Paradise. ˹There˺ Justice will be exacted on some of them over the grievances of others that took place in the worldly life. Only when they have become refined and purer, are they given permission to enter Paradise”. (al-Bukhārī: 6535)
[3152] This manifests how completely the spite of their hearts has been banished. The dwellers of Paradise do not avert each other’s gaze, as one naturally would not bear the sight of a person whom one severely dislikes, but rather they communicate in a most candid manner (cf. al-Tafsīr al-Muyassar), in this most comfortably luxurious state of theirs.
لَا يَمَسُّهُمۡ فِيهَا نَصَبٞ وَمَا هُم مِّنۡهَا بِمُخۡرَجِينَ
[3153] Their stay is perfect, untainted by drawbacks of any kind: lack of security, ill-feelings, toil and hard work or uneasiness about the future: “And they said all Gratitude be to Allah Who has kept away from us all ˹causes of˺ sorrow—Our Lord is indeed All-Forgiving, Most Appreciative. *˹He is the One˺ Who—out of His Grace—has settled us in the Home of Everlasting Stay, where we will be touched by neither fatigue nor weariness” (35: 34-35).
۞ نَبِّئۡ عِبَادِيٓ أَنِّيٓ أَنَا ٱلۡغَفُورُ ٱلرَّحِيمُ
[3154] The following announcement is to ensure that people are doubly aware, and certain of this fact whose various aspects have just been spelled out (cf. Abū Ḥayyān).
وَأَنَّ عَذَابِي هُوَ ٱلۡعَذَابُ ٱلۡأَلِيمُ
وَنَبِّئۡهُمۡ عَن ضَيۡفِ إِبۡرَٰهِيمَ
[3155] This passage draws attention to some relevant historical precedence so as to extract lessons from it.
[3156] The take given here on the story of the ‘guests of Abraham (عليه السلام)’ is different from any in the Qur’an. There the Patriarch of Prophets is shown in a buoyant and very hospitable light (cf. cf. 11: 69, 51: 26) but here his troubled state of mind is underlined for the benefit of the Prophet (ﷺ) who was at the time of this revelation in a similar state, being heavy-hearted with what the idolaters were hurling at him (cf. Aya 97 below), so that he may identify with his forefather and find heart in his grief.
