ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಕೆಲಸ ಪ್ರಗತಿಯಲ್ಲಿದೆ
وَإِن كَادُواْ لَيَسۡتَفِزُّونَكَ مِنَ ٱلۡأَرۡضِ لِيُخۡرِجُوكَ مِنۡهَاۖ وَإِذٗا لَّا يَلۡبَثُونَ خِلَٰفَكَ إِلَّا قَلِيلٗا
[3661] This is how unsettling their stratagems were. They lead their campaign so intensely to rid themselves of the great pain that the Messenger (ﷺ) and his Message were causing them. They stopped at nothing to cause him harm and have him depart Makkah (cf. al-Ṭabarī, al-Qurṭubī, al-Shawkānī): “˹Mention Muhammad˺ When the Deniers plotted against you to seize you, kill you or expel you; they plot and Allah plans—Allah is verily the best of planners” (8: 30).
[3662] It is God Almighty’s never changing Canon that those who expel their Messengers from their land will only remain for a short while after them before Punishment befalls them (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
سُنَّةَ مَن قَدۡ أَرۡسَلۡنَا قَبۡلَكَ مِن رُّسُلِنَاۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحۡوِيلًا
أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمۡسِ إِلَىٰ غَسَقِ ٱلَّيۡلِ وَقُرۡءَانَ ٱلۡفَجۡرِۖ إِنَّ قُرۡءَانَ ٱلۡفَجۡرِ كَانَ مَشۡهُودٗا
[3663] Of all other types of devotional worship, Prayer is singled out here as it was a great source of comfort to the Messenger (ﷺ), which was much needed given the circumstances (cf. Abū Ḥayyān, al-Rāzī).
Ḥudhayfah Ibn al-Yamān (رضي الله عنه) said: “Whenever something caused the Messenger (ﷺ) gloominess, he would Pray” (Abū Dāwūd: 1319); Sālim Ibn Abī al-Jaʿd narrated that the Messenger (ﷺ) used to say: “Bilal! Announce Prayer! Console us with it!” (Abū Dāwūd: 4985).
[3664] The timings mentioned here include all obligatory Prayers: al-Úuhr, al-ʿAṣr, al-Maghrib, al-ʿIshā’ and al-Fajr, respectively (Ibn ʿAṭiyyah reports the unanimity of exegetes in this understanding).
[3665] Dulūk al-shams (tilting of the sun) at the time of zawāl, i.e. the sun’s starting to slope (tilt) from its zenith station edging to the East marking the beginning of the time of al-Úuhr Prayer. So the timing from “the tilting of the sun until the darkening of the night”, includes the four obligatory Prayers from al-Úuhr through to al-ʿIshā’ (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 24: 25, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[3666] Qur’ān al-fajr (the recitation of the dawn) is widely held to be al-Fajr Prayer itself (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[3667] That is, it is “witnessed” by the angels of the night and the angels of the day (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Shawkānī, al-Saʿdī).
Abū Hurayrah narrated that the Messenger (ﷺ) said: “A group’s Praying together is better by 25 grades than that of an individual Praying alone. The angels of the night and the angels of the day gather at the morn’s Prayer” (al-Bukhārī: 4717; Muslim: 649).
The Noble Messenger used to spend a longer time reciting during al-Fajr Prayer. Abū Barzah al-Aslamī (رضي الله عنه) reported that: “The Messenger of Allah (ﷺ) used to stand in the Morn Prayer until each one of us would discern who the person next to him was ˹due to the breaking of the dawn˺; he used to recite between 60 to 100 ˹ayas˺ in it” (al-Bukhārī: 541; Muslim: 461).
وَمِنَ ٱلَّيۡلِ فَتَهَجَّدۡ بِهِۦ نَافِلَةٗ لَّكَ عَسَىٰٓ أَن يَبۡعَثَكَ رَبُّكَ مَقَامٗا مَّحۡمُودٗا
[3668] Nāfilah (supererogatory) is Prayer that is extra to the obligatory Prayer (al-farīḍah). Originally nafl denotes giving (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Wāḥidī, al-Basīṭ, al-Iṣfahānī, al-Mufradāt).
[3669] Exegetes hold different opinions as to why the Noble Messenger (ﷺ) is singled out here (as in nāfilatan laka ˹O Muhammad˺) for this night nafl Prayer. Some hold it that this Prayer is obligatory for him and voluntary for his nation (cf. al-Ṭabarī, al-Khāzin, Ibn ʿĀshūr). Others see that it is by way of extra merit for the Messenger (ﷺ), because his sins have already been absolved, but a cause for the expiation of sins for his nation (cf. al-Saʿdī, al-Samʿānī, al-Māwardī). It is also said to be by way of incentifying him to it to gain its merit and whereby his nation may follow his example (al-Samʿānī, al-Māwardī).
Both al-Tafsīr al-Muyassar and al-Tafsīr al-Muḥarrar opine that this Prayer would be a cause for the elevation of his grades in the Hereafter in order for him to attain the “laudable position” of intervening (al-shafāʿah) with God Almighty on behalf of all people on the Day of Judgement.
“Surely your Lord knows that you ˹O Muhammad˺ stand ˹in Prayer˺ for nearly two-thirds of the night, or ˹sometimes˺ half of it, or a third, as do some of those with you” (73: 20).
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) was asked: “Which Prayer is the best after the obligatory Prayers?” He replied: “The best Prayer after the obligatory Prayers is that performed in the hush of night” (Muslim: 1163). ʿĀ’ishah (i) reported that: “The Prophet (ﷺ) used to stand up in Prayer at night until the soles of his feet would crack. Then I said to him: “Messenger of Allah, why would you do this when Allah has forgiven your sins, both past and future?” He replied: “Would I not love to be a greatly thankful servant!” (al-Bukhārī: 4837.)
[3670] Maqāman maḥmūdan (lit. a stand which is thanked for) is his intervention (shafāʿah) with God Almighty on behalf of all those standing at the Day of Judgement, for which all people who ever existed will be grateful (yaḥmadūn) to him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “The sun draws close on the Day of Judgement until ˹people’s˺ sweat reaches up to the middle of their ears. While standing thus ˹distressed˺, they would call out imploringly for Adam ˹but he declines˺, then Moses ˹but he declines˺, then Muhammad (ﷺ). He would interfere so that judgement is passed over the creation. He walks until he grabs the hand of the Door ˹of Paradise˺. On that Day, Allah raises him to a laudable position (maqāman maḥmūdan); all those present at the Gathering will be grateful to him for it” (al-Bukhārī: 1475).
Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever says upon hearing the Call for Prayer: “Allāhumma Rabba hādhihi al-daʿwati al-tāmmah, wa al-ṣalāti al-qā’imah, āti Muḥammadan al-wasīlata wa al-faḍīlata wa-b-ʿath-hu maqāman maḥmūdan al-ladhī waʿadta-hu (O Allah, Lord of this perfect Call, and the ever observed Prayer, bestow upon Muhammad ˹the lofty stations of˺ the Means (al-Wasīlah) and the Virtue (al-Faḍīlah) and raise Him, O Allah, to the laudable position that You promised Him)”, my intervention will be duly extended to him on the Day Judgement” (al-Bukhārī: 614).
وَقُل رَّبِّ أَدۡخِلۡنِي مُدۡخَلَ صِدۡقٖ وَأَخۡرِجۡنِي مُخۡرَجَ صِدۡقٖ وَٱجۡعَل لِّي مِن لَّدُنكَ سُلۡطَٰنٗا نَّصِيرٗا
[3671] Although, the “truthful entry” (mudkhala ṣidqin) and the “truthful exit” (mukhraja ṣidqin) mentioned here, could very well apply to all entries and exits of places and otherwise (cf. Ibn ʿAṭiyyah, Ibn ʿĀshūr), it is strongly held that they specifically refer to Madinah, the truthful entry, and Makkah, the truthful exit (cf. al-Ṭabarī, Ibn Kathīr, al-Qāsimī, al-Saʿdī). Both the entry and exit are “truthful” in that they are comely and lead to God Almighty’s Pleasure (cf. al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah).
When promised the Laudable Position in the Hereafter, the Noble Messenger is bid to pray for all his positions/stations to be worthy (cf. Ibn ʿĀshūr). This is by way of giving glad tidings to the Noble Messenger (ﷺ) and preparing him for his migration from Makkah to Madinah, honourably, of his own accord and not being forced into it by the provocations (cf. Aya 76 above) of his enemies (cf. al-Jazā’irī, Aysar al-Tafāsīr).
[3672] Sulṭānan Naṣīran (an upholding authority) is a polysemous phrase. It means both irrevocable evidence (hujjatan bayyinah) of Truthfulness and a position of authority and power, which is proof enough of God Almighty’s support (cf. al-Ṭabarī, al-Wāḥidī, Ibn Juzayy, Ibn Kathīr, Ibn ʿĀshūr).
وَقُلۡ جَآءَ ٱلۡحَقُّ وَزَهَقَ ٱلۡبَٰطِلُۚ إِنَّ ٱلۡبَٰطِلَ كَانَ زَهُوقٗا
[3673] Yet another piece of glad tiding to the Noble Messenger (ﷺ) that he, being the bearer of Truth, would prevail over the idolaters, the guardians of falsehood, and will come to conquer their stronghold, Makkah (cf. Ibn ʿĀshūr, al-Jazā’irī, Aysar al-Tafāsīr).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) reported that: “The Prophet (ﷺ) entered Makkah on the day of its liberation, and there were 360 idols around the Kaʿbah. He went on prodding them with a stick in his hand ˹sending them tumbling down˺ and saying: “The Truth has come and falsehood has perished; the Truth has come and falsehood ˹is helpless over˺ originating ˹anything˺, nor restoring ˹it˺!” (al-Bukhārī: 4287; Muslim: 1781)
[3674] When the Truth comes, falsehood will surely vanish (cf. al-Ṭabarī, al-Qurṭubī). Indeed, falsehood does not prevail and cannot occupy the upper hand if and when confronted with the Truth. When the Truth comes, falsehood retreats. Falsehood never rules supreme except at times and places that are bereft of the knowledge of God Almighty and His Signs (al-Saʿdī).
وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٞ وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارٗا
[3675] The Glorious Qur’an, being the bearer of such comforting glad tidings, and great evidence of the Truth (cf. Ayas 88-89 below), is enough “upholding authority” and the greatest cause behind the vanquishing of falsehood, but it avails nothing to the heart-smitten (cf. al-Biqāʿī, Naẓm al-Durar).
[3676] Those who Believe in it will find therein cure to their hearts and their bodies; those who act upon its dictates will be spared Punishment, enter Paradise and gain eternal bliss (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shawkānī): “O people! There has come to you an admonition from your Lord and a healing for what is in the chests; a guidance and mercy for the Believers” (10: 57); “Say ˹Muhammad˺” “It ˹the Qur’an˺ is a guidance and a healing for those who Believe, and those who do not Believe have an impairment in their ears, and it is a blindness for them; such are called from a place far off” (41: 44).
Abū Saʿīd al-Khudrī (رضي الله عنه) reported that: “Some of the Companions of the Messenger of Allah (ﷺ) set out on a journey and they happened to pass by an Arabian tribe. They asked for hospitality from that tribe, but none was extended to them. The chief of that tribe was bitten by a snake. They tried to cure him by all means but to no avail. So some of them said: “How about going to this company of people who have come to your land? Some of them might have something!” They went to them and said: “Our chief has been bitten. We tried everything but our efforts were to no avail. Is there anyone of you who has something?” A person amongst us said: “By Allah, yes! I shall treat with ruqyah (incantation). But I shall not treat him unless you reward us. We asked you for your hospitality and you refused!” They agreed to give us a herd of goats. So he went to him and recited Sūrat al-Fātiḥah over him and blew. The chief was invigorated and went on walking with no sign of ailment. They gave them the agreed reward. Some of the Companions said: “Let us divide it!” Others said: “Do not, until you reach the Messenger of Allah (ﷺ), tell him what has happened and see what he bids us do””. They went to the Messenger of Allah (ﷺ) and told him. He said: “How did you come to know that it can be used as ruqyah? You have done the right thing. Divide it and allocate a share for me” (al-Bukhārī: 5749; Muslim: 2201).
ʿĀ’ishah (رضي الله عنه) narrated that: “When ill, the Messenger of Allah (ﷺ) used to recite al-Muʿawwidhāt (the Sheltering suras, al-Falaq and al-Nās) and blow. When his sickness got worse, I used to recite them over him and rub ˹his body˺ with his own hand seeking its blessing” (al-Bukhārī: 5016; Muslim: 2192).
[3677] Because they chose to turn away and not heed it, the Qur’an adds nothing but misguidedness to the Deniers (cf. al-Ṭabarī, al-Baghawī, Ibn ʿAṭiyyah): “Whenever a sura is sent down, some among them would say: “Who of you has this one increased his Faith!” But those who truly Believe, it has increased their Faith and they rejoice. *As for those in whose hearts is disease, it has increased them filth to their filth; they die as Deniers” (9: 124-125).
وَإِذَآ أَنۡعَمۡنَا عَلَى ٱلۡإِنسَٰنِ أَعۡرَضَ وَنَـَٔا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسٗا
[3678] The thankless are heedless of the Qur’an, because it is in the nature for people, especially those of plentiful resources, to be engrossed and taken up with what they are in possession of, believing that they are far removed from misfortune (cf. Ibn ʿĀshūr): “Leave to Me those who deny ˹the Truth˺ – the luxuriant ones – and bear with them ˹Muhammad˺ for a little while” (73: 11).
[3679] al-Insān (lit. the human) though singular in form (the plural being al-nās) is generic in nature. Exegetes hold different opinions as to what is meant by al-insān here. Some say that it applies to all humans because this is one of their defining characteristics except the ones that God Almighty spares (cf. Ibn Kathīr, Ibn Juzayy, al-Shawkānī, al-Saʿdī). Others see that the ones meant by them are mainly the Deniers (cf. al-Samarqandī, Ibn Abī Zamanīn, Ibn ʿAṭiyyah, al-Rasʿanī).
[3680] Na’ā bi-jānibihi (lit. strikes a distance ˹recoiling˺ to his side) shows how resolutely they turn away from God and how disdaining they are of the Truth. This mimics the sudden movement of arrogant self-important people, as they jerk away their flowing robes and recoil from what they do not like (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān, Abū al-Suʿūd).
[3681] “When harm touches a human, he would pray to Us ˹whether lying˺ on his side or sitting or standing, but whenever We remove his harm from him, he ˹no sooner˺ moves on as if he did not pray to Us for a harm that touched him; thus has ˹always˺ been prettified for those of excess what they used to do” (10: 12); “Certainly shall We make a human taste mercy from Us and then wrench it away from him; certainly he is despondently despairing, habitually Denying!” (11:9)
قُلۡ كُلّٞ يَعۡمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمۡ أَعۡلَمُ بِمَنۡ هُوَ أَهۡدَىٰ سَبِيلٗا
[3682] Yaʿmalu ʿalā shākilatihi (lit. act according to what he is like), i.e. in a manner accordant with a person’s morals, nature, habits and way of life. It is only likely of a Denier to meet bounties with ingratitude, turning away from God Almighty, the One Who Bestows bounties, while it is expected of the Believer to thank his Benefactor for the blessings conferred on him and draw ever closer to Him (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, al-Qurṭubī).
That is to say, continue in your current state of Denial, with which you are satisfied, refusing to heed the Signs of God, just as I will continue following the dictates of God and the path that leads to His Pleasure and I will not be hurt by your intransigence (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
It reiterates a breakaway statement that the Noble Messenger (ﷺ) was repeatedly told to say during his Makkan days: “Say ˹Muhammad˺: My people labour in the state in which you are, as I will be labouring ˹my own way˺, for sure you will come to know to whom belongs the last round in the land—indeed the wrongdoers do not prosper” (6: 135; cf. also 11: 93 and 121, 39: 39).
وَيَسۡـَٔلُونَكَ عَنِ ٱلرُّوحِۖ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّي وَمَآ أُوتِيتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِيلٗا
[3683] Such a question highlights what kind of resistance the Message was met with resulting in even more loss for the idolaters. Their question was not posed to gain knowledge but to baffle the Noble Messenger (ﷺ). ʿAbdullāh Ibn ʿAbbās (رضي الله عنه) reported: “The Quraysh said to the Jews: “Give us something to ask this man ˹i.e. Prophet Muhammad (ﷺ)˺ about!” They replied: “Ask him about the Soul.” For this the Aya “They ask you ˹Muhammad˺ about the Soul, say: “The Soul is a matter of my Lord!” was sent down” The Jews then said: “Have we only been given little knowledge when the Torah was given to us! Whoever is given the Torah, is given good aplenty!” Then “Say ˹Muhammad˺: “If the sea were ink for the Words of my Lord, the sea would be exhausted before the Words of my Lord were exhausted, even if We brought the like thereof to replenish it”’ (18:109) was sent down” (al-Tirmidhī: 3140; al-Nasā’ī, al-Sunan al-Kubrā: 11314; Imām Aḥmad: 2309).
[3684] Exegetes are of two opinions as to what the soul (al-rūḥ) being asked about here refers to. The majority agree that it is the soul that sustains life in the body (cf. al-Wāḥidī, al-Wajīz, al-Samʿānī, al-Rāzī, al-Bayḍāwī, Abū Ḥayyān, al-Shawkānī, Ibn ʿĀshūr). Some others see that it refers to the great Archangel Gabriel, who is said to be al-Rūḥ in Aya 78: 38 (cf. al-Ṭabarī, Ibn al-Jawzī).
[3685] That is, this matter is exclusive to God Almighty, He Only knows its truth, being its Creator and none knows its truth except Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī).
[3686] The knowledge that humans have been given is very little compared to that of God Almighty (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī, al-Qāsimī): “He knows what is there in front of them and what is there behind them, but they know nothing of His Knowledge, except what He wills!” (2: 255)
Ubayy Ibn Kaʿb (رضي الله عنه) narrated that the Messenger (ﷺ) mentioned the following in the story of Moses and al-Khiḍr (q): “When they boarded the ship, a bird came and perched on the edge of the vessel and dipped its beak in the sea once or twice. Upon seeing this al-Khiḍr said: “O Mūsā, your knowledge and mine ˹combined˺ subtract no more of Allah’s Knowledge than this bird’s beak has subtracted from the sea!”” (al-Bukhārī: 3401; Muslim: 2380)
This reply teaches people to be humble and that there is a limit to their knowledge and that they should not be fooled by their intellectual acumen. The question of the soul, its nature and the truth behind it, is one of the biggest questions in human history that has occupied the brightest human minds throughout times long and hard (cf. Encyclopaedia Britannica, “Soul”), but none arrived at a conclusive answer, simply because this matter, although, sensed in its decisive effect on life and death, lies beyond human perception and human tools of empirical inspection.
People need to occupy themselves and use their time with seeking knowledge that is both attainable and beneficial (cf. al-Shawkānī).
وَلَئِن شِئۡنَا لَنَذۡهَبَنَّ بِٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيۡنَا وَكِيلًا
[3687] Even the “little” knowledge that they have been given through revelation to the Noble Messenger (ﷺ) can be taken away (cf. al-Qurṭubī, al-Rāzī). That for confoundingly asking about that which matters not to them and ignoring the True knowledge that has been given to them (cf. al-Biqāʿī).
