अर्थको अनुवाद सूरः यूनुस - अंग्रेजी अनुवाद : डा. वलीद बिल्हिश उमरीद्वारा अनुवाद कार्य भइरहेको छ । - رقم الصفحة 208 - पवित्र कुरअानको विश्वकोश

Yūnus

1 : 10

الٓرۚ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡحَكِيمِ

(1) Alif, Lām, Rā’ ^[2275]; those^[2276] are the Signs of the Wise Book^[2277].

[2275] The sura opens with these three disjointed letters that highlight the inimitable nature of the Qur’an and which are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the truthfulness of the Message (cf. 2: 1).
[2276] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the Qur’an’s ayas (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[2277] al-Kitāb al-Ḥakīm (The Wise Book) is the Qur’an whose ayas are full of wisdom, fair rulings and guidance to the Straight Path (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr). The choice of this appellation in this position along with the pointer “tilka/those” are meant to highlight the Qur’an’s inimitability. The current sura is full of proofs testifying to monotheism and signalling the aberration of polytheism. These “Signs” and the earlier revealed ones are a living testimony to the wisdom of the Book which is a far cry from any substitute or alternative that the polytheist seeks to replace it with (as in Aya 15 below) (cf. al-Ghirnāṭī, Malāk al-Ta’wīl, Ibn ʿĀshūr): “Alif, Lām, Rā’; ˹this is˺ a Book whose Signs are well perfected and then fully explained, from ˹the One˺ All-Wise, Most Knowledgeable” (11: 1).

2 : 10

أَكَانَ لِلنَّاسِ عَجَبًا أَنۡ أَوۡحَيۡنَآ إِلَىٰ رَجُلٖ مِّنۡهُمۡ أَنۡ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓاْ أَنَّ لَهُمۡ قَدَمَ صِدۡقٍ عِندَ رَبِّهِمۡۗ قَالَ ٱلۡكَٰفِرُونَ إِنَّ هَٰذَا لَسَٰحِرٞ مُّبِينٌ

(2) ˹How˺ Is it a wonder to people^[2278] that We have sent revelation to a man of their own^[2279]: “You shall warn people and give glad tidings to those who have Believed that they have a truthful footing^[2280] with their Lord”. Those who have Denied ˹even˺ said: “Indeed this one is a magician^[2281], manifestly!”

[2278] In this instance, given the context, it means the Makkan Deniers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2279] For a refutation and a detailed discussion of their argument cf. 6: 8-9 and 17: 94-95.
[2280] Qadama ṣidq (lit. a foot of truthfulness); qadam is a sending forth (taqdimah) of good deeds; a person who pulls ahead of others, for good or for bad, was figuratively called qadam (lit. foot) by Arabians (cf. Ibn Fāris, Maqāyīs al-Lughah, 2: 489, al-Iṣfahānī, al-Mufradāt). Here it means that for the Believers is felicity as has been earlier decreed by God and written in the Preserved Tablet for their sending forth of good deeds and Believing in Muhammad (ﷺ) who guided them to the path that leads to Paradise (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[2281] They could only rationalize the Message’s bewildering effect by saying that it bewitches people (cf. al-Ṭabarī, Ibn Kathīr, Riḍā, Ibn ʿĀshūr).

3 : 10

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يُدَبِّرُ ٱلۡأَمۡرَۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعۡدِ إِذۡنِهِۦۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمۡ فَٱعۡبُدُوهُۚ أَفَلَا تَذَكَّرُونَ

(3) ^[2282]Verily your ˹True˺ Lord is Allah Who created the Heavens and Earth in six days^[2283] then Established^[2284] Himself on the Throne; He conducts ˹all˺ affairs^[2285]. There is no intercessor ˹with Him˺ except with His permission^[2286]. That is Allah, your Lord, so worship Him—do you not take heed!

[2282] This passage underlines the most critical issue over which the Believing and the Denying camps differ: God’s Godship (Ulūhiyyah) and Lordship (Rubūbiyyah). It also shows Who the Omnipotent Almighty God really is (cf. al-Saʿdī, al-Rāzī, Abū Ḥayyān).
[2283] This is a manifest sign of God’s omnipotence, and thus worthiness of worship (cf. Abū Ḥayyān) (for a detailed discussion cf. 7: 54): “Indeed your ˹True˺ Lord is Allah Who created the Heavens and Earth in six days, then Established Himself on the Throne; He shrouds night over day, relentlessly pursuing it; the sun, the moon and the stars are dominated by His Command; verily for Him ˹alone˺ is the creation and the Command—glorified be Allah, the Lord of all beings” (7: 54); “Allah is He Who has created the Heavens and Earth and everything in between in six days, then Established Himself on the Throne. You have no Protector or Intercessor besides Him. Will you not then be heedful?” (32: 4).
[2284] The verb istawā literally means rose and ascended in a manner befitting God Almighty’s Majesty only and unlike any of His creation. This Attribute of Almighty God (سبحانه وتعالى) should be established as it is without tashbīh (drawing analogies), takyīf (adaptation) or taʿṭīl (repudiation) (cf. Ibn Kathīr, al-Shawkānī).
[2285] God Almighty runs and oversees all of the affairs of His creation (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Shawkānī): “There is no moving creature on Earth but its provision is due from Allah. He knows its residing place and its deposit; all is in a clear book” (11: 6).
[2286] This indicates God Almighty’s unbridled Kingship; He is not like any sovereign with whom people, especially an inner circle of close aides and relatives, dare to intercede, relying on his need for them. Instead, God is free from any need for help or assistance (cf. Ibn Taymiyyah, Iqtiḍā’ al-Ṣirāṭ al-Mustaqīm, 2: 362): “Who is it, that is ˹so daring˺ to intercede with Him without His permission!” (2: 255)

4 : 10

إِلَيۡهِ مَرۡجِعُكُمۡ جَمِيعٗاۖ وَعۡدَ ٱللَّهِ حَقًّاۚ إِنَّهُۥ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ لِيَجۡزِيَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ بِٱلۡقِسۡطِۚ وَٱلَّذِينَ كَفَرُواْ لَهُمۡ شَرَابٞ مِّنۡ حَمِيمٖ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ

(4) To Him shall be your return, all of you^[2287]. ˹This is˺ The promise of Allah, truthful, ˹for˺ He indeed initiates creation and then brings it back so that He rewards those who have Believed and did good deeds with justice. ˹But˺ Those who have Denied for them are a boiling drink^[2288] and a painful Punishment for their ˹persistent˺ Denying.

[2287] That is on the Day of Judgement upon resurrection (cf. Ibn ʿAṭiyyah, al-Rāzī, Ibn Kathīr).
[2288] “Indeed We have prepared a Fire for the wrongdoers whose walls will envelop them from all sides. If they call for relief, they will be relieved with water like molten metal, scalding their faces. What a terrible drink! What a painful resting place!” (18: 29)

5 : 10

هُوَ ٱلَّذِي جَعَلَ ٱلشَّمۡسَ ضِيَآءٗ وَٱلۡقَمَرَ نُورٗا وَقَدَّرَهُۥ مَنَازِلَ لِتَعۡلَمُواْ عَدَدَ ٱلسِّنِينَ وَٱلۡحِسَابَۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلۡحَقِّۚ يُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ

(5) ^[2289]He is the One Who made the sun a glow^[2290] and the moon a light^[2291] and ordained for it^[2292] stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth^[2293]; He details the Signs for those who attain knowledge^[2294].

[2289] This passage provides concrete signs of God’s Godship and Lordship (cf. al-Saʿdī, al-Rāzī, Abū Ḥayyān).
[2290] Ḍiyā’an means glowing with glaring light (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[2291] Nūran is exhuming light (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr): “…made the moon ˹as˺ light in them and the sun a lantern” (71: 16).
[2292] Although the sun has its own stations as well, the moon is accentuated here to show people God’s great grace of making them aware of the passage of time whereby they can place events and utilize it for the betterment of their living: this because the phases and stations of the moon are clearer and less confusing than those of the sun. This is why people find the lunar calendar easier to follow and more reliable than the solar calendar. This is especially the case in Islam where all events are pegged against the lunar calendar (cf. Ibn ʿĀshūr).
[2293] al-Ḥaqq is the wisdom meant to lead people to realize the Oneness of God and the greatness of His Attributes; they were not created for some purposeless game (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr): “We have not created the Heaven and Earth and everything in between without purpose; that is the conjecture of those who have Denied—woe to the Deniers because of the Fire ˹that they will suffer˺!” (38: 27)
[2294] “He is the One Who ˹ever˺ cracks the dawn, and made night a repose, and the sun and the moon ˹run˺ in ˹exact˺ calculation – that is the measure of the All-Prevailing, All-Knowing. *He is the One Who made the stars for you ˹as Signs˺ so that you may find the way through them amid the ˹deep˺ darkness of the land and sea—indeed We have detailed the Signs to those who ˹really˺ know” (6: 96-97).

6 : 10

إِنَّ فِي ٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَمَا خَلَقَ ٱللَّهُ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَّقُونَ

(6) Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs^[2295] for the Mindful ones.

[2295] These are so-called cosmic Signs (āyāt kawniyyah). They, along with the Qur’anic Signs (āyāt Qur’āniyyah), work together to prove to people the truth of the Message and thus lead them to Faith. People are encouraged to think about these Signs and use their reason when considering them (cf. al-Saʿdī, Riḍā): “Verily in the Heavens and Earth are Signs for the Believers; *in your creation and whatever moving creature He disperses are Signs for people of certitude; *in the alternation of night and day and the provision that Allah has sent down from the sky and with it He revived the Earth after its death, and the shifting of the winds are Signs for people of reason. *Those are the Signs of Allah, We recite them for you ˹Muhammad˺ with Truth—in what speech, after Allah and His Signs do they Believe!” (45: 3-6)