அல்குர்ஆன் மொழிபெயர்ப்பு - ஆங்கில மொழிபெயர்ப்பு - கலாநிதி வலீத் பலீஃஹிஷ் உமரி (பணிகள் நடைபெற்று கொண்டிருக்கிறது)
فَلَا تَكُ فِي مِرۡيَةٖ مِّمَّا يَعۡبُدُ هَٰٓؤُلَآءِۚ مَا يَعۡبُدُونَ إِلَّا كَمَا يَعۡبُدُ ءَابَآؤُهُم مِّن قَبۡلُۚ وَإِنَّا لَمُوَفُّوهُمۡ نَصِيبَهُمۡ غَيۡرَ مَنقُوصٖ
[2627] Having thrashed out the heart of the matter in this passage, the Messenger (ﷺ) is given directions as to what immediate course of action to take to face up to the surrounding adverse circumstances.
[2628] Firmness of stand naturally springs from unshakable belief in one’s rightfulness and the erroneousness of one’s foes; this is the surest first step. They blindly take the same course as their fathers and the many nations that God destroyed (cf. Ibn ʿĀshūr).
[2629] Their full share (naṣīb) of whatever good was destined for them in this worldly life and the share of Punishment in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr).
وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ فَٱخۡتُلِفَ فِيهِۚ وَلَوۡلَا كَلِمَةٞ سَبَقَتۡ مِن رَّبِّكَ لَقُضِيَ بَيۡنَهُمۡۚ وَإِنَّهُمۡ لَفِي شَكّٖ مِّنۡهُ مُرِيبٖ
[2630] This is to show by the significant illustration of one of the greatest Messengers that ever came to humanity that it is the nature of people at all times to differ upon the Message with some accepting it and others rejecting it (cf. al-Rāzī). So the Messenger needed not to be saddened by the fact that his people rejected him (cf. al-Baghawī, Ibn Kathīr).
[2631] That He, Glorified be Him, will give respite to the rebellious until the Day of Judgement (cf. Ibn ʿAṭiyyah, al-Saʿdī): “Had it not been for a Word, already passed, they would already have been destroyed; ˹but˺ their time has been set. *So be patient ˹O Muhammad˺ with what they say; glorify the praises of your Lord before sunrise and before sunset, and glorify Him in the hours of the night and at ˹both˺ ends of the day, so that you may be pleased” (20: 129-130).
[2632] This is how much pain and suffering the Qur’an is causing them. Although outwardly they treat it disdainfully, their minds are not at ease about it; quite the contrary (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
وَإِنَّ كُلّٗا لَّمَّا لَيُوَفِّيَنَّهُمۡ رَبُّكَ أَعۡمَٰلَهُمۡۚ إِنَّهُۥ بِمَا يَعۡمَلُونَ خَبِيرٞ
[2633] This is an assuring note ending the first step the Noble Messenger (ﷺ) was to take in dealing with his circumstances as they stood at that particular juncture, espoused in the most binding language (cf. Ibn ʿĀshūr), emphasizing the surety of the concept of recompense and/or retribution for one’s deeds and that God Almighty has Perfect Knowledge of people’s deeds.
فَٱسۡتَقِمۡ كَمَآ أُمِرۡتَ وَمَن تَابَ مَعَكَ وَلَا تَطۡغَوۡاْۚ إِنَّهُۥ بِمَا تَعۡمَلُونَ بَصِيرٞ
[2634] Istaqim (lit. be straightforward), is a command from God Almighty to Prophet Muhammad (ﷺ) and the Believers to be steadfast in their religion (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Sufyān Ibn ʿAbdillāh al-Thaqafī (رضي الله عنه) narrated: “I said: “Messenger of Allah, tell me something about Islam that I shall never ˹have need to˺ ask anyone besides you after it!” He (ﷺ) said: “Say: I Believe in Allah” and then be upright!”” (Muslim: 38). This is the second step in the course of action that God charted out for him and the Believers with him (cf. Riḍā).
[2635] The verb ‘repented’ (tāba) is strategically deployed in this place, given that the command to ‘seek the Lord’s forgiveness and thereafter repent” (istaghfirū rabbakum thumma tūbū ilayhi) is a command that many of the Messengers of God bade their people to follow and is repeated throughout the sura. This shows that the true Believers, the Noble Companions of the Messenger (ﷺ), devoutly realized it in themselves and in their actions, hard as it is on the less devout. Belief itself is repentance from Association (cf. Ibn ʿĀshūr).
[2636] That is, be in keeping with the uprightness that was ordained for you and do not overstep the limits in this respect (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). In other words, be moderate and within bounds, neither inclining towards any of the two extremes (cf. Tafsīr al-Madīnah al-Nabawiyyah).
وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنۡ أَوۡلِيَآءَ ثُمَّ لَا تُنصَرُونَ
[2637] Tarkanū (lit. to be tilted towards) is to be inclined towards the other camp who are deviant from the straight path (cf. al-Tafsīr al-Muyassar). Both ‘transgressing’ the limits and leaning to the other side grind against devout uprightness. It is widely reported that the great scholar al-Ḥasan al-Baṣrī said: “Allah placed the ˹upright˺ religion between two ‘do nots’: “Do not transgress” and “Do not be tilted towards”” (cf. Ibn ʿĀshūr).
وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَيِ ٱلنَّهَارِ وَزُلَفٗا مِّنَ ٱلَّيۡلِۚ إِنَّ ٱلۡحَسَنَٰتِ يُذۡهِبۡنَ ٱلسَّيِّـَٔاتِۚ ذَٰلِكَ ذِكۡرَىٰ لِلذَّٰكِرِينَ
[2638] Of all other types of devotional worship, Prayer could have been singled out here for two reasons. First, it was a great source of comfort to the Messenger (ﷺ), which was much needed given the circumstances. 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). Secondly, it is a statement making, an observable manifestation of adhering to the ‘upright’ path that the Messenger was bade to abide with (cf. Riḍā). As we have seen earlier in Aya 87, the people of Shuʿayb (عليه السلام) significantly pointed out Prayer to him because it deviated the most from their crooked way of life.
The times through which the Messenger (ﷺ) is bade to keep up the Prayer, are the times when one is the least occupied with matters of daily life and thus most likely to be flooded with thoughts.
[2639] Abū Hurayrah (رضي الله عنه) narrated that he heard the Messenger (ﷺ) say: “Would you see if there were a river at the door of anyone of you and he were to wash in it five times a day. Would there remain any dirt on him? ˹Then he added˺ Like so are the five ˹mandatory˺ Prayers; Allah expunges sins with them” (al-Bukhārī: 528, Muslim: 667). Abū Hurayrah (رضي الله عنه) narrated the Messenger (ﷺ) used to say: “The five Prayers, the Jumʿah ˹Prayer˺ to the Jumʿah ˹Prayer˺ and ˹the fasting of ˺ a Ramadan to the next Ramadan are an atonement for ˹the sins that are committed˺ between them; given that the major sins are avoided” (Muslim: 233).
[2640] Dhālika (lit. ˹all of ˺ that) refers to what the Messenger and the Believers were just commanded to do (cf. al-Khāzin, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr).
وَٱصۡبِرۡ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ
فَلَوۡلَا كَانَ مِنَ ٱلۡقُرُونِ مِن قَبۡلِكُمۡ أُوْلُواْ بَقِيَّةٖ يَنۡهَوۡنَ عَنِ ٱلۡفَسَادِ فِي ٱلۡأَرۡضِ إِلَّا قَلِيلٗا مِّمَّنۡ أَنجَيۡنَا مِنۡهُمۡۗ وَٱتَّبَعَ ٱلَّذِينَ ظَلَمُواْ مَآ أُتۡرِفُواْ فِيهِ وَكَانُواْ مُجۡرِمِينَ
[2641] This is a reflective passage which draws a very important lesson from the stories so far related and points out its relevance to the then current situation of the call to Faith. It constitutes a direct warning to the Makkans (cf. Ibn ʿĀshūr). God Almighty’s Wrath is only incurred when corruption becomes rife and rampant, and people are happy as they busy themselves away with their lives’ findings, unwilling to make amends (cf. al-Rāzī).
[2642] Baqiyyah is a complex word. Here it refers to those who possess virtue, sound minds and rectitude (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Virtue is called baqiyyah (lit. what remains) because people tend to hold on until last to the best of what they have to offer. Baqiya, the original verb from which the noun baqiyyah is derived, means to last for a long time (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, Ibn ʿĀshūr).
[2643] They preferred life’s luxuriant findings over the Hereafter (cf. al-Ṭabarī, al-Samarqandī, al-Qurṭubī).
[2644] Being wholly absorbed in life’s treasures and forgetting about the Hereafter and consequently committing injustice, is an act of criminality because it is a cause for injustice to prevail (cf. al-Tafsīr al-Muyassar).
وَمَا كَانَ رَبُّكَ لِيُهۡلِكَ ٱلۡقُرَىٰ بِظُلۡمٖ وَأَهۡلُهَا مُصۡلِحُونَ
[2645] “That, for your Lord will not destroy towns unjustly while their people are unaware” (6: 131); “Verily Allah wrongs people naught, but people wrong themselves” (10: 44).
