अर्थको अनुवाद सूरः अअराफ - अंग्रेजी अनुवाद : डा. वलीद बिल्हिश उमरीद्वारा अनुवाद कार्य भइरहेको छ । - رقم الصفحة 154 - पवित्र कुरअानको विश्वकोश

31 : 7

۞ يَٰبَنِيٓ ءَادَمَ خُذُواْ زِينَتَكُمۡ عِندَ كُلِّ مَسۡجِدٖ وَكُلُواْ وَٱشۡرَبُواْ وَلَا تُسۡرِفُوٓاْۚ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ

(31) ^[1602]Children of Adam! Take your adornment at every place of prostration; eat and drink^[1603] but do not squander—He likes not the squanderers.

[1602] The morally degrading, religiously defiling issue of nudity, which arouses the beast in man and runs contrary to holiness, is being implicated here. As for the reason for revelation of this aya Ibn ʿAbbās says: “Women used to circumambulate around the Kaʿbah ˹stark˺ naked and ask: “Who would lend me a cover for circumambulation (tiṭwāf)?” They would then cover with it their private parts and say ˹in poetry˺: “Today some or all of it is exposed; whatever is exposed of it I do not grant permission to it!” Then this aya was sent down: “…take your adornment at every place of worship”” (Muslim: 3028). Ibn Rajab al-Ḥanbalī (Fatḥ al-Bārī: 2/335) said: “It was sent down because the Associators used to circumambulate around the Kaʿbah ˹stark˺ naked. Ibn ʿAbbās’s narration is authentic and all earlier exegetes are unanimous about it”. Abū Hurayrah (رضي الله عنه) said that Abū Bakr (رضي الله عنه) sent him - during the pilgrimage mission that the Prophet (ﷺ) appointed him as head of - and bade him announce to people that: “No Associator shall perform hajj after this year and no naked person shall circumambulate around the Kaʿbah” (al-Bukhārī: 1622, Muslim: 1347).
God commanded that people ‘take adornment’ and not merely cover their nakedness by way of indicating that people should wear their best to Prayers. It is reported that there was one among our rightly-guided predecessors who used to have a luxuriantly expensive garment to wear for Prayer, when asked he said: “My Lord has the most right from me to look my best for Prayer”. It is well-known that Allah likes to see the mark of His Bounty on His servants, especially when they stand in front of Him; the best way to do so is by wearing one’s best raiment that Allah bestowed on Him both outer (the garment) and inner (Mindfulness) (cf. Ibn Taymiyyah, al-Fatāwā al-Kubrā, 5/326, Ibn al-Qayyim, Madārij al-Sālikīn, 2/363). Ibn Masʿūd (رضي الله عنه) narrated that the Messenger (ﷺ) said: “None who has a mote’s measure of arrogance will enter Paradise”. A man remarked: “One likes his clothing and footwear to look good!” He ˹the Messenger (ﷺ)˺ replied: “Allah is Beautiful and loves beauty! ‘Arrogance’ is to disdainfully dismiss what is rightful and to regard other people with contempt”” (Muslim: 91).
[1603] In their heathen days they used to even forbid certain types of food, or that no food should enter Makkah besides what was already available therein and only eat from it during the time of pilgrimage (cf. al-Ṭabarī, al-Zamakhsharī, Ibn ʿĀshūr). These two practices bidding what is unlawful, nudity, and forbidding what is lawful, food consumption, are indicative of how far straying the Arab community was from God’s Path and how eaten up by Satan they were. God only bids what is equitable (qisṭ): moderation between miserliness and wastefulness.

32 : 7

قُلۡ مَنۡ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِيٓ أَخۡرَجَ لِعِبَادِهِۦ وَٱلطَّيِّبَٰتِ مِنَ ٱلرِّزۡقِۚ قُلۡ هِيَ لِلَّذِينَ ءَامَنُواْ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا خَالِصَةٗ يَوۡمَ ٱلۡقِيَٰمَةِۗ كَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ

(32) Say ˹Muhammad˺: “Who is he who declared unlawful the adornment of Allah that He brought forth to His servants^[1604], and His good provisions?” Say ˹Muhammad˺: “It is for those who Believe during this worldly life; ˹and theirs˺ solely in the Hereafter.”^[1605] Thus We detail the Signs to those who know.

[1604] Ibn Kathīr says in his commentary: “The Arabs, excepting the Quraysh, used not to circumambulate around the Kaʿbah in the garments in which they committed sins in… whoever was lent a garment by a Qurayshite would use it and whoever circumambulated in a ˹brand˺ new garment would throw it away ˹after performing the rites˺ and no one would use it afterwards. But whoever could not find ˹or afford˺ a new garment or borrow one from a Qurayshite, would perform the rite naked” (cf. also al-Azraqī, Akhbār Makkah, 1/138).
[1605] This ‘adornment’ and good provision may be enjoyed by both the Believers and the Deniers in this life but in the Hereafter it is only enjoyed by those who Believed (al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr). This allusion paves the way for the scenes of the Hereafter that come shortly.

33 : 7

قُلۡ إِنَّمَا حَرَّمَ رَبِّيَ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡيَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

(33) ^[1606]Say ˹Muhammad˺: “My Lord only forbade vices, both open and secret^[1607], sinning, aggressing unrightfully^[1608], that you Associate with Him that for which He sent down no authority, and that you say about Allah what you have no knowledge of”.

[1606] This message is to affirm the Godly stand on their sordid state of affairs and warns them against His retribution. A detailed account of what real morality is, is provided in the previous Makkan Sura al-Anʿām, Ayas 151-153, which pointedly concludes with: “Indeed this is My path, Straight, so follow it and do not follow the ˹diverse˺ roads and get driven away from His road; that He bade you so that you may become Mindful”.
[1607] al-Fawāḥish (lit. vices) mentioned here are, in a way, related to acts of lewdness (cf. Aya 80 below which talks of homosexuality as a ‘vice’) and nudity (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 15/381). Ibn ʿAbbās narrated that the Messenger (ﷺ) said: “No one is more solicitously jealous than Allah. This is why He forbade vices, both open and secret” (al-Bukhārī: 4637, Muslim: 2670).
[1608] It is given that all forms of aggression (baghy) are undoubtedly not rightful, but ‘unrightful’ (bi ghayr al-ḥaqq): this is mentioned here by way of calling attention to its repulsiveness. Conversely, it could mean that ‘rightful aggression’ is justified when exacting justice against someone who aggressed against the person concerned (al-Rāzī, al-Shinqīṭī, al-ʿAdhb al-Namīr).

34 : 7

وَلِكُلِّ أُمَّةٍ أَجَلٞۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَأۡخِرُونَ سَاعَةٗ وَلَا يَسۡتَقۡدِمُونَ

(34) For every nation there is a ˹set˺ term; when their term is due, they will not be delayed an hour nor will they be hastened^[1609].

[1609] A set time for it to taste Divine Wrath and retribution should it persist in Denying (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Shinqīṭī, al-ʿAdhb al-Namīr). The ones who are directly meant by this warning are the Arabs of that time who stood against the Message. Their attention is being drawn to what befell those who came before them (Ibn ʿĀshūr): “Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed. *Say ˹Muhammad˺: “Travel the land and look what was the fate of the Deniers”” (6: 10-11).

35 : 7

يَٰبَنِيٓ ءَادَمَ إِمَّا يَأۡتِيَنَّكُمۡ رُسُلٞ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَٰتِي فَمَنِ ٱتَّقَىٰ وَأَصۡلَحَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ

(35) ^[1610]Children of Adam! Whenever Messengers from among you^[1611] come to you recounting My Signs to you; whoever ˹then˺ becomes Mindful and makes amends, then they should not fear nor need they grieve^[1612].

[1610] Now the address, ‘Children of Adam’, takes on a more general note and speaks not particularly to Arabs, who were especially morally degraded (as they had nudity enshrined in their religion), but humanity at large.
[1611] Messengers from among humankind (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī). That the Messengers are humans ‘from you’ is the more reason to Believe (cf. 6: 9) and is used here in argument against them (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar).
[1612] They need not worry about the future nor brood over their past sins. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)

36 : 7

وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡهَآ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ

(36) While those who rejected Our Signs and disdained them, these are the Companions of Hellfire—forever they abide therein.

37 : 7

فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِـَٔايَٰتِهِۦٓۚ أُوْلَٰٓئِكَ يَنَالُهُمۡ نَصِيبُهُم مِّنَ ٱلۡكِتَٰبِۖ حَتَّىٰٓ إِذَا جَآءَتۡهُمۡ رُسُلُنَا يَتَوَفَّوۡنَهُمۡ قَالُوٓاْ أَيۡنَ مَا كُنتُمۡ تَدۡعُونَ مِن دُونِ ٱللَّهِۖ قَالُواْ ضَلُّواْ عَنَّا وَشَهِدُواْ عَلَىٰٓ أَنفُسِهِمۡ أَنَّهُمۡ كَانُواْ كَٰفِرِينَ

(37) Who does more wrong than one who fabricated lies against Allah or rejected His Signs; those their share ˹as˺ per the Book will catch up with them^[1613], until when Our messengers^[1614] come upon them to terminate their lives, they would say: “Where is it that you were invoking besides Allah?” They said: “They have deserted us!”^[1615] They bore witness against themselves that they were Deniers^[1616].

[1613] Even those who chose to Deny will get their allocated provisions and will go on living their lives as per what is written in the Book, the Preserved Tablet (al-lawḥ al-maḥfūẓ) (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī): “Those who Deny, let their Denying not grieve you ˹Muhammad˺. To Us is their return and We shall inform them what they have done. Surely, Allah is the All-Knower of what is in the hearts ˹of people˺. *We let them enjoy for a little while ˹in this world˺, then We shall oblige them to enter a rough Punishment ˹in the Hereafter˺” (31: 23-24).
[1614] The angels who are tasked with claiming peoples’ lives. (al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr)
[1615] Their so-called gods whom they Associate with God; they ‘deserted’ them at the time of their most pressing need! (al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr)
[1616] Only at the time of their death did they realize the Truth! (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr)