قرآن کریم کے معانی کا ترجمہ - انگریزی ترجمہ - ڈاکٹر ولید بلیہش العمری - اس پر کام جاری ہے۔
إِنَّ وَلِـِّۧيَ ٱللَّهُ ٱلَّذِي نَزَّلَ ٱلۡكِتَٰبَۖ وَهُوَ يَتَوَلَّى ٱلصَّٰلِحِينَ
[1853] The Messenger’s firm Faith in the Book, the Qur’an, made him mount such a challenge. In the Qur’an, God assures the Messenger (ﷺ) of His ever-near aid and protection: “O Messenger, convey what came down to you from your Lord … ; Allah will ˹certainly˺ shield you from people” (5: 67); “Is Allah not sufficient for His servant ˹for protection˺? Yet they threaten you ˹Muhammad˺ with other ˹helpless˺ gods besides Him! Whoever Allah misguides will be left with no guide” (39: 36).
[1854] “Surely Allah defends those who Believe…” (22: 38); “We shall certainly help Our Messengers and the Believers, ˹both˺ in this worldly life and on the Day the witnesses will stand forth ˹for testimony˺” (40: 51). ʿAbdullāh Ibn ʿAbbās (رضي الله عنه) said: “I was ˹riding˺ behind the Messenger of Allah (ﷺ) one day. He said: “Young man, I shall teach you a few ˹significant˺ words. Preserve Allah and He shall preserve you. Preserve Allah and you shall find Him ˹always˺ in front of you” (al-Tirmidhī: 2516, Imām Aḥmad: 2669).
وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَطِيعُونَ نَصۡرَكُمۡ وَلَآ أَنفُسَهُمۡ يَنصُرُونَ
وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَسۡمَعُواْۖ وَتَرَىٰهُمۡ يَنظُرُونَ إِلَيۡكَ وَهُمۡ لَا يُبۡصِرُونَ
خُذِ ٱلۡعَفۡوَ وَأۡمُرۡ بِٱلۡعُرۡفِ وَأَعۡرِضۡ عَنِ ٱلۡجَٰهِلِينَ
[1855] In this penultimate passage, the Messenger (ﷺ) is being directed to the best course of action to take after the many digressions, transgressions, aberrations and deviations of the stubbornly Denying have been exposed and expounded on. The Messenger (ﷺ) and the Believers around him are told to carry on with their mission of calling people to the Path of God and overlook whatever lack of regard and respect that might come their way (cf. Ibn ʿĀshūr).
[1856] al-ʿAfw is the bottom-line acceptable and good of people’s manners and behaviour. In the face of this all round belligerence and scorn, the Messenger (ﷺ) is told to accept whatever little he might be afforded of bearable behaviour (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Saʿdī): “And not equal are the good deed and the bad. Repel ˹bad˺ by that ˹deed˺ which is better; and thereupon the one whom between you and him is enmity ˹will become˺ as though he was a devoted friend, *but no one will be granted it ˹such goodness˺ except those who exercise patience and self-restraint; no one is granted it save those who are truly fortunate” (41: 34-35).
[1857] al-ʿUrf is what is accepted and condoned of by sound human nature and is ratified by Divine law (cf. al-Baghawī, al-Qurṭubī, al-Shawkānī, al-Saʿdī).
[1858] This means to turn a blind eye and pretend to take no notice of abuse and slander (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr): “The servants of the Most Merciful are those who walk humbly upon the Earth, and when the ignorant address them, say: “Peace”” (25: 63); “When they hear slanderous talk, they turn away from it, saying: “We are accountable for our deeds and you for yours. Peace to you! We want nothing to do with those who act ignorantly”” (28: 55).
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَٰنِ نَزۡغٞ فَٱسۡتَعِذۡ بِٱللَّهِۚ إِنَّهُۥ سَمِيعٌ عَلِيمٌ
[1859] The natural instinct of a person when insulted is to get angry and react. But the Messenger (ﷺ) and the Believers are reminded to control their anger and know that the devil is the one who is stirring it (cf. Ibn Kathīr, Ibn ʿĀshūr, al-Saʿdī). Sulaymān Ibn Ṣurad (رضي الله عنه) said: “I was sitting with the Prophet (ﷺ) when two men started cursing one another. One of them flared with anger and flew into a fit of rage. The Prophet then said: “I know some words, that, for sure, if he says them would ease away what it is: aʿūdhu bi Allāh-i min al-shayṭān (I seek refuge with Allah from Satan)”” (al-Bukhārī: 3282, Muslim: 2610).
إِنَّ ٱلَّذِينَ ٱتَّقَوۡاْ إِذَا مَسَّهُمۡ طَٰٓئِفٞ مِّنَ ٱلشَّيۡطَٰنِ تَذَكَّرُواْ فَإِذَا هُم مُّبۡصِرُونَ
[1860] Ṭā’if is a spur triggered by the devil. Originally, it denotes someone or something circling around someone or something (al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt): “Those who spend at times of prosperity and adversity, restrain ˹their˺ anger and pardon ˹other˺ people—Allah loves good doers; *the ones who upon committing a ˹gravely˺ vile deed or doing themselves an injustice, they remember Allah and implore ˹Him˺ for forgiveness for their sins – and who else would forgive sins besides Allah; they do not persist in committing what they do knowingly” (3: 134-135). Tā’if being a ‘rounder’ visitation, suggests the movement of the devils around people whispering evil into their hearts, cf. Aya 17 above: “Then I shall come to them from their fronts, backs, rights and lefts, and you shall not find most of them thankful”.
وَإِخۡوَٰنُهُمۡ يَمُدُّونَهُمۡ فِي ٱلۡغَيِّ ثُمَّ لَا يُقۡصِرُونَ
[1861] The Deniers, the brothers of the devils, are being contrasted here to the Believers in terms of how far astray they will go and that they practice no restrain on their impulses (cf. Ibn ʿĀshūr): “Do you not see that We have unleashed the devils on the Deniers, constantly stirring them with incitement?” (19: 83).
وَإِذَا لَمۡ تَأۡتِهِم بِـَٔايَةٖ قَالُواْ لَوۡلَا ٱجۡتَبَيۡتَهَاۚ قُلۡ إِنَّمَآ أَتَّبِعُ مَا يُوحَىٰٓ إِلَيَّ مِن رَّبِّيۚ هَٰذَا بَصَآئِرُ مِن رَّبِّكُمۡ وَهُدٗى وَرَحۡمَةٞ لِّقَوۡمٖ يُؤۡمِنُونَ
[1862] Challenging the Messenger (ﷺ) to come up with tailored miracles is an example of the inciting of devils (cf. al-Rāzī): “And they say, “We shall not believe in you till you make a spring gush forth for us from the earth, *or till you have a garden of date palms and grapevines, and you make streams gush forth in the midst of it, *or till you make the sky fall upon us in pieces, as you have claimed, or you bring Allah and the angels before us, *or until you have a house of gold, or you ascend into heaven – and even then we will not believe in your ascension until you bring down to us a book that we can read.” Say: “Glory be to my Lord! Am I not only a human Messenger?” (17: 90-93).
[1863] “And when Our Signs are recited to them as clear proofs, those who anticipate not the meeting with Us say: “Bring a Qur’ān other than this, or alter it.” Say: “It is not for me to alter it of my own accord. I follow only that which is revealed unto me…” (10: 15).
[1864] “Say ˹Muhammad˺: “I would not say to you that I hold the treasures of Allah, I do not know ˹about˺ the Unseen, I would not say to you that I am an angel; I only follow what is revealed to me…”” (6: 50); “They say: “If only ˹some˺ Signs had been sent down to him from his Lord!” Say ˹Muhammad˺: “Signs are only with Allah; I am only sent with a clear warning. *Is it not enough for them that We have sent down to you the Book, ˹which is˺ recited to them. Surely in this ˹Qur’an˺ is a mercy and reminder for people who Believe” (29: 50-51).
[1865] The Qur’an is the greatest Sign ever and nothing besides it, in terms of miracles, should be asked for (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “…indeed there has come to you a Light from Allah and a clarifying Book; *by it Allah guides those who follow His Pleasure to the path of peace and delivers them from utter darkness into light with His permission; He guides them to a Straight Path” (5: 15-16).
وَإِذَا قُرِئَ ٱلۡقُرۡءَانُ فَٱسۡتَمِعُواْ لَهُۥ وَأَنصِتُواْ لَعَلَّكُمۡ تُرۡحَمُونَ
[1866] This passage concludes the sura by providing some guiding principles that lead to felicity in this worldly life and in the Hereafter: 1) showing people how to deal with God’s greatest miracle, the Qur’an, the thickest rope of Allah which whoever follows it is guided and whoever does not goes astray: “So hold fast to that ˹the Qur’an˺ which is revealed to you. Surely, you are on a Straight Path” (43: 43); 2) having God in mind at all times and being faithfully sincere to Him; 3) God’s most honorable creatures, the angels, are set as an example for their sincerity and willingness of worship.
[1867] This great Sign, the Qur’an, the light that shows people the path of peace, should be listened to attentively and with great care in order to be guided to the Straight Path and gain God’s Mercy (cf. Abū Ḥayyān, Ibn Kathīr).
وَٱذۡكُر رَّبَّكَ فِي نَفۡسِكَ تَضَرُّعٗا وَخِيفَةٗ وَدُونَ ٱلۡجَهۡرِ مِنَ ٱلۡقَوۡلِ بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ وَلَا تَكُن مِّنَ ٱلۡغَٰفِلِينَ
[1868] Thus it would be closer to sincerity and purer for Faith, see Ayas 54 and 55 above. Abū Mūsā al-Ashʿarī (رضي الله عنه): “We were ˹on a journey˺ with the Messenger (ﷺ) and when we came in view of a valley we would say: “Lā ilāha illā Allāh, Allāh-u akbar (there is no god but Allah, Allah is the Greatest)”, raising our voices. The Prophet (ﷺ) said: “O people, go easy on yourselves. You are not praying to one who is dumb or far away. He is with you; All-Hearing, Ever Near” (al-Bukhārī: 2992, Muslim: 2704).
[1869] “You who Believe, mention Allah abundantly, *and glorify Him early and late in the day” (33: 41-42).
إِنَّ ٱلَّذِينَ عِندَ رَبِّكَ لَا يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِهِۦ وَيُسَبِّحُونَهُۥ وَلَهُۥ يَسۡجُدُونَۤ۩
[1870] al-Qurṭubī mentions that exegetes are unanimous that these are the angels: “And to Allah prostrates whatever creatures and the angels that are in the Heavens or on the Earth; they are free from arrogance. *They fear their Lord above them, and do whatever they are commanded” (16: 49-50); “Those who carry the Throne and whoever is around it glorify the praises of their Lord and Believe in Him and ask for forgiveness for those who Believe ˹saying˺: “Our Lord! You have encompassed everything in Mercy and in Knowledge; forgive those who repented and followed Your way and guard them from the punishment of Hellfire”” (40: 7).
[1871] It is very significant to note that this sura ends with a prostration (sajdah) which is the embodiment of humbleness and devotion. At the beginning of the sura (cf. Ayas 11 and 12), Satan refused out of arrogance to prostrate to Adam as per God’s command and thus he rebelled, was punished and vowed to sway Adam and his posterity. The sura then went to great lengths to explain how he managed to do so and the stories of the Messengers that God sent to guide people to the Straight Path. This sajdah is a message that people are left with; to humble themselves to the will of God in order to be guided. Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When the son of Adam recites ˹an aya with˺ a prostration and prostrates, Satan moves aside and weeps saying: “Woe is me! The Son of Adam was commanded to prostrate and he did, and his ˹for it˺ is Paradise. I was commanded to prostrate and I refused and mine ˹for it˺ is Hellfire!” (Muslim: 81).
This is the first of 15 instances of prostration. It is the Sunnah of the Prophet (ﷺ) to prostrate when reciting these: Ibn ʿUmar (رضي الله عنه) said: “When the Prophet (ﷺ) used to recite the Qur’an, and come upon a sura in which there is prostration, he would prostrate and we would prostrate with him; some among us would not ˹even˺ find a place for his forehead” (Muslim: 575); ʿĀ’ishah (i) narrated that: “The Messenger of Allah (ﷺ) used to say when prostrating while reading the Qur’an at night: “My face has prostrated to He Who created it and slit in it its hearing and sight with His Ability and Power (sajada wajhī li-lladhī khalaqahu wa shaqqa fīhi samʿahu wa baṣarahu bi-ḥawlihī wa quwatih)” (al-Tirmidhī: 1035). In another hadith (al-Tirmidhī: 3424), the supplication said during such a prostration is: “O Allah, record for me this one as a reward, eliminate me with it a sin of mine, make it a deposit for me with You and accept it from me as You have accepted it from Your servant, Dāwūd (Allāhumma ktub lī bihā ʿindaka ajran, wa ḍaʿ ʿannī bihā wizran, wa jʿalhā lī ʿindaka dhukhran, wa taqabbalhā minnī kamā taqabbaltahā min ʿabdika Dāwūd)”.
