पवित्र कुरअानको अर्थको अनुवाद - अंग्रेजी अनुवाद : डा. वलीद बिल्हिश उमरीद्वारा अनुवाद कार्य भइरहेको छ ।
قَالَ هَٰذَا رَحۡمَةٞ مِّن رَّبِّيۖ فَإِذَا جَآءَ وَعۡدُ رَبِّي جَعَلَهُۥ دَكَّآءَۖ وَكَانَ وَعۡدُ رَبِّي حَقّٗا
[3943] The time of God Almighty’s decree for their coming out from behind the dam (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Their coming out to wreak havoc in the world is very close to the coming of the Hour and the Day of Judgement (Muslim: 2937).
[3944] This is a subtle reminder to all those concerned at the time of revelation that whatever God promises will surely come to be realized, especially the punishment which is being awaited: “Verily Allah does not break His appointment!” (13: 31)
۞ وَتَرَكۡنَا بَعۡضَهُمۡ يَوۡمَئِذٖ يَمُوجُ فِي بَعۡضٖۖ وَنُفِخَ فِي ٱلصُّورِ فَجَمَعۡنَٰهُمۡ جَمۡعٗا
[3945] This passage gives quite a vivid reminder that the promise of God Almighty will come true, so that no one will have doubts about it and that they will face the consequences of their actions.
[3946] When the day comes and the dam of Gog and Magog is levelled to the ground, they will come out in great waves and merge with people creating great chaos (cf. al-Zamakhsharī, Ibn Kathīr, al-Shinqīṭī). This is one of the great harbingers (ashrāṭ al-sāʿah al-kubrā) of the Last Hour (Muslim: 2937).
[3947] This is the second blow of the Horn, which heralds the joining of souls with the bodies of creation rising up from death to stand before God Almighty on the Day of Judgement (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Alūsī, al-Shawkānī).
[3948] All creatures, humans, jinn, angels, animals, etc. will be gathered on that Day (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Say ˹Muhammad˺: “Verily the first and the last ˹generations˺ will be gathered for the timing of a known Day!”” (56: 49-50)
[3949] This affirmation through the use of the infinitive of the verb jamaʿa (gather), i.e. jamʿan (such a gathering) signifies that this gathering will be real and not used in the figurative sense. Moreover, the indefinite form used here imparts magnanimity to these events. By the same measure, this applies to ʿarḍ (the display of Hellfire right before the Deniers), which is mentioned in the next aya (cf. Ibn ʿĀshūr). In English such usage goes by the name of figura etymologica or cognate object construction.
وَعَرَضۡنَا جَهَنَّمَ يَوۡمَئِذٖ لِّلۡكَٰفِرِينَ عَرۡضًا
[3950] “You will see them as they are exposed to it ˹Hellfire˺, abject in their abasement, glancing around them furtively” (42: 45).
ٱلَّذِينَ كَانَتۡ أَعۡيُنُهُمۡ فِي غِطَآءٍ عَن ذِكۡرِي وَكَانُواْ لَا يَسۡتَطِيعُونَ سَمۡعًا
[3951] This eye-opening, stark display of Hellfire right in front of them, is in requital for their willing and adamant, heart-bent refusal to look at God’s Signs and consider them.
[3952] Both the eyes of their hearts and those in their heads (cf. Ibn al-Qayyim, Shifā’ al-ʿAlīl: 93, al-Biqāʿī, Naẓm al-Durar) were unable to see and consider the Signs (ayas) of the Qur’an and played blind to accepting the Truth, avoiding its following (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “Allah has sealed their hearts and their hearing, and over their eyes there is a veil—theirs is a grievous Punishment” (2: 7).
[3953] Being so heart-smitten and embroiled in the materialistic life and heathen ways they lead, they could not bring themselves to listen heedfully to the Call of Faith (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “They were never able to hear nor were they seeing!” (11: 20)
أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓاْ أَن يَتَّخِذُواْ عِبَادِي مِن دُونِيٓ أَوۡلِيَآءَۚ إِنَّآ أَعۡتَدۡنَا جَهَنَّمَ لِلۡكَٰفِرِينَ نُزُلٗا
[3954] This groundless presumption led them to falsely believe that the so-called gods they took for protectors would be of use to them before God Almighty, so they heeded not His Signs (cf. al-Zajjāj, al-Shinqīṭī, Ibn ʿĀshūr, Ibn ʿUthaymīn): “They have taken gods, besides Allah, seeking strength ˹and protection˺ through them. *Nay, but they will deny their worship and turn against them!” (19: 81-82)
قُلۡ هَلۡ نُنَبِّئُكُم بِٱلۡأَخۡسَرِينَ أَعۡمَٰلًا
[3955] This passage further explains why they deserved such a ghastly fate. The Noble Messenger is bid to tell them of this great loss of theirs (cf. al-Biqāʿī, Naẓm al-Durar).
ٱلَّذِينَ ضَلَّ سَعۡيُهُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ يَحۡسَبُونَ أَنَّهُمۡ يُحۡسِنُونَ صُنۡعًا
[3956] They based their actions on groundless knowledge and directed their acts of worship towards mere idols bringing themselves to believe that they would somehow be of use to them (cf. Ibn ʿĀshūr). Their pursuit was a lost way because they followed a false belief and did not take the path of their Lord (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Then We turned to whatever work they have done, and made it scattered dust” (25: 23).
[3957] Such people never admit that they are wrong and will always invent ways to justify their actions, so much so that they actually come to believe that these excuses are nothing but the truth.
أُوْلَٰٓئِكَ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ رَبِّهِمۡ وَلِقَآئِهِۦ فَحَبِطَتۡ أَعۡمَٰلُهُمۡ فَلَا نُقِيمُ لَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ وَزۡنٗا
[3958] On the Day of Judgement when the true Scales are set up to weigh people’s deeds, they will come to know their true worth: “We place the Scales of justice for the Day of Judgement, so that no soul is wronged in the least. Even if it was the weight of a mustard seed, We shall bring it; We are sufficient as a Reckoner” (21: 47).
ذَٰلِكَ جَزَآؤُهُمۡ جَهَنَّمُ بِمَا كَفَرُواْ وَٱتَّخَذُوٓاْ ءَايَٰتِي وَرُسُلِي هُزُوًا
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ كَانَتۡ لَهُمۡ جَنَّٰتُ ٱلۡفِرۡدَوۡسِ نُزُلًا
[3959] This final passage sends messages to all the parties involved: the Believers, that theirs is a great reward, the Jews that the knowledge they have, with which they sided with the Deniers, is no more than a drop in the mighty ocean of God Almighty’s Knowledge and the Deniers to choose the path they take for themselves having received knowledge in great detail of both the path of doom and that of pleasure as depicted in this sura as well as throughout the Qur’an so that they might open up their hearts to the Call of Faith.
[3960] In great contrast to the ghastly fate of the Deniers is the regal fate of the Believers, whom the former held in contempt (cf. Ibn ʿAṭiyyah).
خَٰلِدِينَ فِيهَا لَا يَبۡغُونَ عَنۡهَا حِوَلٗا
قُل لَّوۡ كَانَ ٱلۡبَحۡرُ مِدَادٗا لِّكَلِمَٰتِ رَبِّي لَنَفِدَ ٱلۡبَحۡرُ قَبۡلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّي وَلَوۡ جِئۡنَا بِمِثۡلِهِۦ مَدَدٗا
[3961] Now that all what they asked for has been so beautifully explained, giving them more than what they bargained for (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar) it is time to state the fact that the great knowledge which is given in this sura, particularly, that in the unwitnessed stories of old times of which there is no knowledge at all and/or agreement on details, is infinitely small compared to God Almighty’s Knowledge (cf. Ibn ʿĀshūr). Even those who stood behind the Deniers, who meant to test the Noble Messenger (ﷺ) with them, and think themselves knowledgeable by virtue of having Scriptures cannot even start to claim that they have encompassed all Divine Knowledge (cf. Ibn ʿĀshūr). The knowledge they were given, and are using to help drive people away from the Path of God, is as much as the ink they have to write their Scriptures with, compared to all the water on Earth manifold times over.
ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “The Quraysh said to the Jews: “Give us something to ask this man about!” They replied: “Ask him about the soul!” they came to him (the Noble Messenger (ﷺ)) and asked him, and so was revealed: “They ask you ˹Muhammad˺ about the soul, say: “The soul is a matter of my Lord!” The knowledge that you ˹people˺ have been given is only but a little””. They ˹the Jews˺ said: “We have been given great knowledge. We have been given the Torah!” Then Allah sent down: “Say ˹Muhammad˺: “Had the sea been the fountain of my Lord’s Words, it would have been depleted before the Words of my Lord are exhausted”” (al-Tirmidhī: 3140; al-Nasā’ī, al-Sunan al-Kubrā: 11314; Imām Aḥmad: 2309).
[3962] al-Baḥr (the sea) used here in the generic sense, meaning all the water that is found on this planet (cf. al-Saʿdī).
[3963] Midād (fountain) originally comes from madad which signifies a very long continuous connection of a string of things of the same nature (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Here it means the ink with which an inkpot is replenished (cf. al-Rasʿanī).
[3964] Kalimātu Rabbī (the Words of my Lord) are God Almighty’s Words which spring from His Knowledge and Wisdom, which He reveals to His angels and Messengers (cf. al-Tafsīr al-Muyassar). God Almighty’s Words are inexhaustible because His Knowledge is inexhaustible (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
قُلۡ إِنَّمَآ أَنَا۠ بَشَرٞ مِّثۡلُكُمۡ يُوحَىٰٓ إِلَيَّ أَنَّمَآ إِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞۖ فَمَن كَانَ يَرۡجُواْ لِقَآءَ رَبِّهِۦ فَلۡيَعۡمَلۡ عَمَلٗا صَٰلِحٗا وَلَا يُشۡرِكۡ بِعِبَادَةِ رَبِّهِۦٓ أَحَدَۢا
[3965] They are to realize that the Noble Messenger (ﷺ) is no more than a mere human like any other who knows naught of the knowledge of the Unseen except what God Almighty lets him in on (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr), so that they need not expect more from him than what is Divinely revealed (cf. al-Biqāʿī, Naẓm al-Durar). The most prominent piece of knowledge of what is revealed to him, is that God is One and Only (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr), so that they should Associate none with Him in worship.
[3966] Those who realize this most defining fact, and are hopeful of seeing God in the Hereafter, being rewarded and spared His Punishment, should do good in this life while purifying their Faith from any kind of Association (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Allah, glorified and exalted be He, said: “I am, of all associates, the least in need of it! Whoever does a deed and Associates any other in it with Me, I shall disregard him and his Association!” (Muslim: 2985).
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “The first among people against whom judgement will come to pass on the Day of Judgement is a martyred man. He is brought and Allah counts His bounties on him and he acknowledges them. ˹Then Allah˺ Says: “What did you do in return for them?” He says: “I fought for Your sake until I was martyred!” ˹Then Allah˺ Says: “You lie! You fought so that they may say that you were audacious! Well. It was said!” Then it will be commanded in his regard and he will be dragged on his face and thrown into the Fire! And a man who acquired knowledge and taught it, and recited the Qur’an is brought. Allah counts His bounties on Him and he acknowledges them. ˹Then Allah˺ Says: “What did you do in return for them?” He says: “I learned knowledge and taught it, and recited the Qur’an for your sake!” ˹Then Allah˺ Says: “You lie! You have learned knowledge so that they may say you were knowledgeable! Well. It was said!” Then it will be commanded in his regard and he will be dragged on his face and thrown into the Fire! And a man to whom Allah gave fortune plentifully and all sorts of wealth is brought and Allah counts His bounties on Him and he acknowledges them. ˹Then Allah˺ Says: “What did you do in return for them?” He says: “I left no cause You love for it to be spent on, without me spending in it!” ˹Then Allah˺ Says: “You lie! You have spent so that they may say you were a giver! Well. It was said!” Then it will be commanded in his regards and he is dragged on his face and thrown into the Fire!” (Muslim: 1905)
