ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಕೆಲಸ ಪ್ರಗತಿಯಲ್ಲಿದೆ
وَمَن يَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُمۡ أَوۡلِيَآءَ مِن دُونِهِۦۖ وَنَحۡشُرُهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ عَلَىٰ وُجُوهِهِمۡ عُمۡيٗا وَبُكۡمٗا وَصُمّٗاۖ مَّأۡوَىٰهُمۡ جَهَنَّمُۖ كُلَّمَا خَبَتۡ زِدۡنَٰهُمۡ سَعِيرٗا
[3701] Those who make it their cause to remain Denying after all the evidences have been made clear to them, are misguided because of God Almighty’s (سبحانه وتعالى) displeasure with them due to their insolent rebelliousness, so their hearts and minds would not find the Truth. The stating of this fact here could be to lighten the heart of the Noble Messenger (ﷺ) who needed not to be saddened by their misguidedness because they chose to rebel before contemplating the Signs of the Truth with open hearts and minds (cf. Abū Ḥayyān, Ibn ʿĀshūr).
[3702] Anas Ibn Malik (رضي الله عنه) reported: “A man asked: “Messenger of Allah, how are the Deniers herded ˹flat˺ on their faces on the Day of Judgement?” The Messenger (ﷺ) replied: “Is not the One Who made any of them walk on his feet able to make him walk on his face on the Day of Judgement?” (al-Bukhārī: 6523; Muslim: 2806).
[3703] “Among them are those who Believe in him ˹Muhammad and/or the Qur’an˺ and those who look the other way—Hell suffices for a blazing fire! *Those who Deny Our Signs, We will have them scorched by a Fire; whenever their skins are burned away, We replace them with other skins to make them taste the Punishment ˹anew˺—indeed Allah is Most Prevailing, All-Wise” (4: 55-56).
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمۡ كَفَرُواْ بِـَٔايَٰتِنَا وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدًا
۞ أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ قَادِرٌ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُمۡ وَجَعَلَ لَهُمۡ أَجَلٗا لَّا رَيۡبَ فِيهِ فَأَبَى ٱلظَّٰلِمُونَ إِلَّا كُفُورٗا
[3704] That is, a stated term that could be both their death and resurrection or any other (cf. al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah). This is to highlight God Almighty’s Omnipotence and inexhaustible Wisdom (cf. Ibn ʿĀshūr). None needs to doubt this.
[3705] Even though they have been given all the evidence needed to guide their hearts and minds, they chose to hold on to their staunch position, pitting themselves wholeheartedly against the Message (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
قُل لَّوۡ أَنتُمۡ تَمۡلِكُونَ خَزَآئِنَ رَحۡمَةِ رَبِّيٓ إِذٗا لَّأَمۡسَكۡتُمۡ خَشۡيَةَ ٱلۡإِنفَاقِۚ وَكَانَ ٱلۡإِنسَٰنُ قَتُورٗا
[3706] The Makkan idolaters, were, by and large, the Noble Messenger’s (ﷺ) tribesmen and relatives. As much as he was keen on delivering good and guidance to them, they were keen on withholding it from him and those around him, not even by acknowledging the Truth (cf. Abū Ḥayyān). Nothing illustrates this more clearly than their three-year all out, strict embargo limiting the Believers to the narrow mountain pass of Shiʿb Abī Ṭālib totally boycotting them from the world and almost starving them to death.
[3707] Their ‘stinginess’ reveals yet another aspect of their nature which made them slow to answer the Call of Faith. Human nature is varyingly described in the Qur’an in a negative manner being: “rash” (17: 11), “stingy” (17: 100), “most ungrateful” (100: 6), “extremely inept and foolish” (33: 72), “extremely Denying” (22: 66), among many such unfavourable traits. Human beings, being what they are, are in need of God Almighty’s help and guidance to rise above these base instincts (cf. Ibn Kathīr): “Surely man was created most fretful; * When evil touches him, ˹he is˺ most impatient * and whenever good fortune comes to him, he selfishly withholds it ˹from others˺. * Not so, however, those who are ˹constantly˺ Praying” (70: 19-22).
وَلَقَدۡ ءَاتَيۡنَا مُوسَىٰ تِسۡعَ ءَايَٰتِۭ بَيِّنَٰتٖۖ فَسۡـَٔلۡ بَنِيٓ إِسۡرَٰٓءِيلَ إِذۡ جَآءَهُمۡ فَقَالَ لَهُۥ فِرۡعَوۡنُ إِنِّي لَأَظُنُّكَ يَٰمُوسَىٰ مَسۡحُورٗا
[3708] The story of Prophet Moses (عليه السلام) with the extremely rebellious Pharaoh, who was given no less than ‘nine clear Signs’ yet he was adamant to acknowledge the Truth and doggedly fought against it, is a clear historical precedent of the case in hand; the Makkans need to be warned by his example and not seek to hasten their punishment through flippantly asking for miracles in which they, being heart-smitten as they are, would not come to believe (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, Abū Ḥayyān, Ibn ʿĀshūr).
[3709] The Children of Israel who are meant here are the Noble Messenger’s contemporaries (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, Ibn al-Jawzī).
This interpolative clause brings the all along hinted at Children of Israel to the fore. They were acting behind the scenes aiding the Qurayshite idolaters (cf. commentary on Aya 85 above) in their arguments against the Noble Messenger (ﷺ). Their own heritage, which they cannot possibly deny, is cited as evidence against them and those whom they help (cf. al-Rasʿanī).
The Message of Prophet Muhammad (ﷺ) which was on the rise (as this sura came to assert), had to be, through potent argumentations and evidences, made to shine over all other Messages, especially that which the Jews of Arabia claimed so that the knowledge atmosphere in this realm could be cleared out without any interfering distractions (cf. Ibn ʿĀshūr).
[3710] Pharaoh accused Moses (عليه السلام) to be under a magic spill thus alluding that his words were that of a madman; an incoherent babble (cf. al-Zamakhsharī, Ibn ʿAṭiyyah, Ibn Juzayy, Abū Ḥayyān): “˹These are two˺ of nine Signs for Pharaoh and his people. They have truly been a rebellious people.” *But when Our eye-opening Signs came to them, they said, “This is pure magic!” (27: 12-13)
قَالَ لَقَدۡ عَلِمۡتَ مَآ أَنزَلَ هَٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ بَصَآئِرَ وَإِنِّي لَأَظُنُّكَ يَٰفِرۡعَوۡنُ مَثۡبُورٗا
[3711] Any sound mind could easily see that these Signs are the doing of God Almighty, as no mere human being could deliver such miraculous feats. Thus they are enough ‘eye-opening evidences’ to those whose hearts are not beclouded (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
فَأَرَادَ أَن يَسۡتَفِزَّهُم مِّنَ ٱلۡأَرۡضِ فَأَغۡرَقۡنَٰهُ وَمَن مَّعَهُۥ جَمِيعٗا
[3712] Yastafizzahum (to stir them), being a marked, no-ordinary, expression is quite significant here as it intertextually relates to Aya 76 above. Whereas Pharaoh tried to ‘stir’ the Children of Israel from Egypt thus God Almighty drowned him and his soldiers and made the victimized people masters of the land, the Qurayshites, at the time of the revelation of this sura, were aggressively plotting to ‘stir’ the Noble Messenger (ﷺ) and evict him from Makkah. Based on this contextual connection, some exegetes consider this to have been a harbinger for things to come, i.e. that the Noble Messenger (ﷺ) would come to prevail and take over Makkah as much as Moses (عليه السلام) was made to prevail (cf. al-Wāḥidī, al-Basīṭ, Ibn Kathīr, Ibn ʿĀshūr).
[3713] “We ˹at once˺ took vengeance on them and We drowned them in the deep sea, because they denied Our Signs and were ˹willingly˺ averting of them. *And We bequeathed those people whom were down-trodden the Easts and Wests of the land that We blessed. The gracious Word of your Lord was fulfilled for the Children of Israel for their steadfastness and We destroyed what Pharaoh and his people used to make and what they used to ˹carefully˺ trellis” (7: 136-137).
وَقُلۡنَا مِنۢ بَعۡدِهِۦ لِبَنِيٓ إِسۡرَٰٓءِيلَ ٱسۡكُنُواْ ٱلۡأَرۡضَ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ جِئۡنَا بِكُمۡ لَفِيفٗا
[3714] Most exegetes consider that waʿdu al-ākhirah (the promise of the latter/Hereafter) to be the coming of the Day of Judgement (cf. al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Alūsī, Ibn ʿĀshūr).
However, two other readings exist (cf. al-Māwardī): seeing that the expression waʿdu al-ākhirah (the promise of the latter (al-ākhirah)) reiterates the one which is told of in Aya 7 above with regards to the Children of Israel, it is taken to mean that once this promise is due, they will be brought from all corners of the world to dwell in the Levant; and/or that it means the coming down of ʿĪsā (عليه السلام) at the end of times who will fight against the Children of Israel and vanquish them and thus the realization of the promise in Aya 7 above.
[3715] Lafīfan (all and sundry) is as a whole of mixed nature. It originates from l-f-f which denotes things twisting over each other (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
