ការបកប្រែអត្ថន័យ ជំពូក​ អាត់តាវហ្ពះ - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - លេខ​ទំព័រ 205 - សព្វវចនាធិប្បាយនៃគម្ពីគួរអាន

112 : 9

ٱلتَّٰٓئِبُونَ ٱلۡعَٰبِدُونَ ٱلۡحَٰمِدُونَ ٱلسَّٰٓئِحُونَ ٱلرَّٰكِعُونَ ٱلسَّٰجِدُونَ ٱلۡأٓمِرُونَ بِٱلۡمَعۡرُوفِ وَٱلنَّاهُونَ عَنِ ٱلۡمُنكَرِ وَٱلۡحَٰفِظُونَ لِحُدُودِ ٱللَّهِۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ

(112) ˹These are^[2242]˺ The ˹truly˺ repentant^[2243], the ˹sincere˺ worshippers, the ˹ever˺ grateful, the ˹observantly˺ fasting^[2244], the ˹repeatedly˺ bowing down and prostrating, the enjoiners of virtue and advisers against what is unacceptable, and the keepers of the boundaries of Allah^[2245]; give glad tidings to the Believers.

[2242] The following is a list of the most predominant characteristics of sincere Believers (cf. Ibn Kathīr, al-Rāzī). Look how beautiful they are!
[2243] This relates to the title of this Sura al-Tawbah (Repentance) and its central theme; that the door of repentance is always open but only those who are truthful enough will see it and make the effort to cross the threshold. It is foregrounded here for its significance in this context, where many people are reluctant, stuck in their old ways and unwilling to seize the opportunity, or simply they cannot, because it takes ‘stepping out of oneself’ to make it through.
The first step of earnest repentance is sincere Faith (īmān) which marks one’s noticeable departure from Denial (cf. Ibn ʿĀshūr).
[2244] al-Sā’iḥūn is a complex word and here exegetes are of different opinions about it. Originally, al-sā’iḥūn are the ones who travel the land (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). Most exegetes state that it denotes the ones who fast (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shawkānī) citing in the process the opinion of many Companions (j) and rightly-guided predecessors. al-Azharī (Tahdhīb al-Lughah, 5/113) opines that the fasters are called sā’iḥūn because they are like the devout worshippers who travel the land carrying no food with them, the fasting person goes about life without food when observing this form of worship. Another strong opinion is that al-sā’iḥūn are the ones who go about the land in pursuance of good deeds, like those who travel to fight in the path of God, seeking knowledge, to perform Hajj and ʿumrah, etc. (cf. al-Qāsimī, Riḍā, al-Saʿdī, Ibn ʿĀshūr).
[2245] They follow the commandments of God, and uphold religious rulings (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).

113 : 9

مَا كَانَ لِلنَّبِيِّ وَٱلَّذِينَ ءَامَنُوٓاْ أَن يَسۡتَغۡفِرُواْ لِلۡمُشۡرِكِينَ وَلَوۡ كَانُوٓاْ أُوْلِي قُرۡبَىٰ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمۡ أَنَّهُمۡ أَصۡحَٰبُ ٱلۡجَحِيمِ

(113) ^[2246]It is not for the Prophet and those who Believe to ask for forgiveness for the Associators – even if they were related – after it became clear to them that they are the companions of Hell^[2247].

[2246] The next four passages provide certain manners of conduct based on the events and personages dealt with in this sura. The Messenger (ﷺ) and Believers are told here not to seek forgiveness for the Associators who perished in a state of Denial. It establishes once and for all that the tie of creed is even stronger than the tie of blood relationship (cf. Tafsīr al-Madīnah al-Munawwarah).
[2247] Saʿīd Ibn al-Musayyib narrated through his father (رضي الله عنه) that: ‘“When ˹the Messenger’s dear foster uncle˺ Abū Ṭālib was on his death bed, the Messenger (ﷺ) came to him and there were ˹the hardcore Deniers˺ Abū Jahl and ʿAbdullāh Ibn Abī Umayyah Ibn al-Mughīrah at his bed. The Messenger (ﷺ) said: “Say: “There is no God but Allah”, a word with which I will testify on your behalf with Allah.” Abū Jahl and ʿAbdullāh Ibn Abī Umayyah Ibn al-Mughīrah said: “Abū Ṭālib, would you abandon the creed of ˹your father˺ ʿAbd al-Muṭṭalib!” The Messenger (ﷺ) kept on proposing it to him and repeating the same statement, until Abū Ṭālib’s last words when he spoke to them were that he was on the creed of ʿAbd al-Muṭṭalib, and refused to say: “There is no God but Allah”. The Messenger (ﷺ) then said: “By Allah I shall keep on asking for forgiveness for you, unless I am told to cease!” For that Allah sent down: ‘“It is not for the Prophet and those who Believe to ask for forgiveness for the Associators – even if they were related – after it became clear to them that they are the companions of Hell”…” (al-Bukhārī: 3884, Muslim: 24).

114 : 9

وَمَا كَانَ ٱسۡتِغۡفَارُ إِبۡرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوۡعِدَةٖ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوّٞ لِّلَّهِ تَبَرَّأَ مِنۡهُۚ إِنَّ إِبۡرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٞ

(114) ^[2248]Ibrāhīm’s asking for forgiveness for his father was only for a promise that he made him. When it became clear to him that he was an enemy of Allah, he disowned him—verily Ibrāhīm is ever imploring ˹with fervent prayers˺, most longanimous.

[2248] This command is not exclusive to Islam as it is ever has been in effect since the time of Abraham (عليه السلام), whose creed is the prototypical precursor of all Heavenly-revealed religions (cf. al-Rāzī). Also this aya makes it clear that the number of ayas which mention Abraham’s seeking forgiveness for his father (cf. 14: 41, 19: 46-47, 26: 86, 60: 4) do not mean that Abraham (عليه السلام) was given a privilege that the most honourable Messenger, Muhammad (ﷺ) was denied (cf. Ibn ʿĀshūr).

115 : 9

وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوۡمَۢا بَعۡدَ إِذۡ هَدَىٰهُمۡ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَۚ إِنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٌ

(115) ^[2249]Allah would not misguide a people after He had guided them, until after making plain to them what they need to be Mindful of—verily Allah is All-Knowing of everything.

[2249] This aya is meant to abate the fears of the Believers who thought that they would be held to account over their asking for forgiveness for dead Associator relatives, after the command came down (cf. al-Rāzī, al-Jazā’irī). On the other hand, they are not to lament the fate of the dead Deniers because the Signs had been made clear to them but they willingly chose to stick to their ways (cf. Abū Ḥayyān): ‘“Whoever takes sides against the Messenger, only after guidance was made clear to him, and follows a path different to that of the Believers, We will lead him ˹all alone˺ towards what he headed for and We will scorch him in Hellfire—awful indeed in the destination” (4: 115).

116 : 9

إِنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يُحۡيِۦ وَيُمِيتُۚ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٖ

(116) Verily to Allah belongs the dominion of the Heavens and Earth, He gives life and causes death and you have no ally or helper beside Allah.

117 : 9

لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِيِّ وَٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِي سَاعَةِ ٱلۡعُسۡرَةِ مِنۢ بَعۡدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٖ مِّنۡهُمۡ ثُمَّ تَابَ عَلَيۡهِمۡۚ إِنَّهُۥ بِهِمۡ رَءُوفٞ رَّحِيمٞ

(117) ^[2250]Allah has relented towards the Prophet, and the Immigrants and the Helpers who followed him in the hour of undersupply, after the hearts of a group of them were about to swerve but He relented on them^[2251]; verily He is Most Compassionate, Most Merciful towards them.

[2250] Repentance is only accepted from the truthful; the door of repentance is still open given this caveat (cf. al-Zamakhsharī). This passage gives examples of these who sincerely sought repentance.
Exegetes are of different opinions as to why the Messenger (ﷺ) is mentioned alongside his Companions here. al-Qurṭubī quoting ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) who conceives that it was because the Messenger (ﷺ) granted the hypocrites permission to remain behind (cf. Aya 43 above).
[2251] Some within the army of Believers were about to succumb and give in under their overpowering circumstances, especially given the severe dearth of necessary supplies and procurements that the campaign endured (cf. al-Zajjāj). But God always delivers the sincere.