ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា
إِذۡ دَخَلُواْ عَلَيۡهِ فَقَالُواْ سَلَٰمٗا قَالَ إِنَّا مِنكُمۡ وَجِلُونَ
[3157] Since they came at a time when guests were not usually expected, he doubted their motives and wanted them to assure him of peace, which they promptly did (cf. Ibn ʿĀshūr).
قَالُواْ لَا تَوۡجَلۡ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ عَلِيمٖ
[3158] That is a son, Isaac (عليه السلام), who attains great religious knowledge (cf. ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr): “His woman was standing; she laughed and We gave her the glad tiding of ˹the coming of ˺ Isḥāq and after Isḥāq ˹the coming of ˺ Yaʿqūb” (11: 71).
قَالَ أَبَشَّرۡتُمُونِي عَلَىٰٓ أَن مَّسَّنِيَ ٱلۡكِبَرُ فَبِمَ تُبَشِّرُونَ
قَالُواْ بَشَّرۡنَٰكَ بِٱلۡحَقِّ فَلَا تَكُن مِّنَ ٱلۡقَٰنِطِينَ
[3159] Abraham (عليه السلام) might have shown signs of doubt and hesitation at believing such news, so that they replied to him in this assertive, yet properly gentle, manner (cf. al-Wāḥidī, al-Basīṭ, Ibn ʿĀshūr, al-Jazā’irī, Aysar al-Tafāsīr).
قَالَ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ
[3160] He might have shown a sign of some hesitation at their news, but this reply from Abraham (عليه السلام) disproves the assumption that he was ‘despondent’ of God’s Mercy, a very unbecoming trait from a true servant of God’s and of such very lofty status (cf. al-Khāzin, al-Wāḥidī, al-Basīṭ).
[3161] al-Ḍāllūn (lit. the lost ones) are those who have no knowledge of God Almighty’s Ability nor the expanse of His Mercy (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Those who have no good faith in God cast doubt on His Ability as well as on His Mercy and this is why they are ‘lost’ (cf. Ibn ʿUthaymīn, Majmūʿ al-Fatāwā, 10: 682).
قَالَ فَمَا خَطۡبُكُمۡ أَيُّهَا ٱلۡمُرۡسَلُونَ
[3162] Seeing that they did not come to him in the form that they usually assume when delivering revelation and fully cognizant that angels only come with the Truth (cf. 15: 8), he asked them about their ‘grave news’ so that he might completely ease his own mind (cf. al-Biqāʿī, Naẓm al-Durar).
قَالُوٓاْ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمٖ مُّجۡرِمِينَ
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمۡ أَجۡمَعِينَ
إِلَّا ٱمۡرَأَتَهُۥ قَدَّرۡنَآ إِنَّهَا لَمِنَ ٱلۡغَٰبِرِينَ
[3163] She was so condemned because she condoned the morally degrading behaviour of her people, not for practically partaking in it (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 15/344). It is amazing to see how the Qur’an makes special mention of this fact, i.e. that of all of Prophet Lot’s household she was to ‘remain in doom’ with her likes (cf. for instance: 7: 83, 15: 60, 26: 171, 27: 57, 29: 32 and 33, 37: 135). This sends a clear message that sympathizing with and condoning vice is as good as being implicated in it!
فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلۡمُرۡسَلُونَ
[3164] Details are given here of the first of three examples of nations who were destroyed and were completely conspicuous to the Qurayshites en route on their famed trading journeys; the people of Prophet Lot, those of the thicket and those of Hegra.
قَالَ إِنَّكُمۡ قَوۡمٞ مُّنكَرُونَ
[3165] Seeing them young and handsome and knowing what his people were like, Lot (عليه السلام) became very distraught by this unannounced visit (cf. al-Khāzin): “When Our messengers came to Lūṭ, he became distraught and found them insufferable, and said: “This ˹truly˺ is a tough day!”” (11: 77)
قَالُواْ بَلۡ جِئۡنَٰكَ بِمَا كَانُواْ فِيهِ يَمۡتَرُونَ
[3166] That is Divine Punishment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). The very same punishment that the Makkan idolaters were doubtful of: “When they ˹the Deniers˺ said: “O Allah, if this is the Truth from You, then rain on us stones from the sky or bring us a painful punishment!”” (8: 32)
وَأَتَيۡنَٰكَ بِٱلۡحَقِّ وَإِنَّا لَصَٰدِقُونَ
فَأَسۡرِ بِأَهۡلِكَ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ وَٱتَّبِعۡ أَدۡبَٰرَهُمۡ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٞ وَٱمۡضُواْ حَيۡثُ تُؤۡمَرُونَ
[3167] What follows is a meticulous, four-step salvation plan. The detailing of it brings to light how God Almighty takes special care of His devout servants. First, they are commanded to travel very late at night, ‘in the small hours’, so that due to people being asleep they would not attract unwanted attention which may hamper their advance (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Secondly, the figurehead of the household, Prophet Lot (عليه السلام), is told to walk behind his family to: make sure that no one is left behind and is afflicted by the punishment (cf. al-Qurṭubī), so that he may set a physical as well as a psychological barrier between them and the place of horror (cf. al-Biqāʿī, Naẓm al-Durar), for him not to be anxious about any of them (cf. al-Biqāʿī, Naẓm al-Durar), and/or for them not to look back, as they were commanded, realizing that he will be keeping watch over them (cf. Ibn ʿĀshūr). Thirdly, they are commanded ‘not to look back’ so that they would be more persistent and purposeful in their walk and strike some distance before dawn caught up on them (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī), or that they might not be frightened and traumatized by catching sight of the horrific punishment of their folks (cf. al-Samʿānī). Lastly, they are told to go to a certain destination where they were to find a new home and not remain refugees for even a single night. Moreover, the present continuous verb tu’marūn (‘˹to where˺ you are commanded’), gets the feeling across that some of the angels would be in their company as a greater measure of assurance (cf. al-Biqāʿī, Naẓm al-Durar).
[3168] They made their escape very late at night at the time of saḥar, i.e. when dawn was about to break: “...except the house of Lūṭ; We delivered them ˹just˺ before dawn” (54: 34).
وَقَضَيۡنَآ إِلَيۡهِ ذَٰلِكَ ٱلۡأَمۡرَ أَنَّ دَابِرَ هَٰٓؤُلَآءِ مَقۡطُوعٞ مُّصۡبِحِينَ
[3169] This assertive ‘decree’ further assures Lot (عليه السلام), who was eagerly awaiting their downfall (cf. al-Saʿdī), of the imminent fate of his ‘criminal’ people, seeing that he was so troubled by what they were about to do to his guests. In 11: 81, Lot (عليه السلام) receives the same fully assuring message: “Their appointment is the morn. Is not the morn near!”
وَجَآءَ أَهۡلُ ٱلۡمَدِينَةِ يَسۡتَبۡشِرُونَ
[3170] They were hopeful of fulfilling their aberrantly lustful desires (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī) having been given notice, probably by Lot’s (عليه السلام) treacherous wife of the arrival of these extremely handsome young men (cf. al-Khāzin).
قَالَ إِنَّ هَٰٓؤُلَآءِ ضَيۡفِي فَلَا تَفۡضَحُونِ
وَٱتَّقُواْ ٱللَّهَ وَلَا تُخۡزُونِ
قَالُوٓاْ أَوَلَمۡ نَنۡهَكَ عَنِ ٱلۡعَٰلَمِينَ
