🟦Part-279(18:83-95)Al-Kahf(The Cave)

📗Part-279(18:83-95)Al-Kahf(The Cave)

📗 https://youtu.be/FSM_qXPtV8M

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✴️আগ-কথাঃ(বুজাৰ বাবে এই খণ্ডৰ ভিডিঅ' চোৱাটো অত্যন্ত জৰুৰী)

ইয়াত জুল-কাৰনাইনৰ গোটেই পৃথিৱীৰ

তিনিটা বৃহৎ অভিযানৰ কথা বৰ্ণিত হৈছে। 

১)১৮:৮৫-৮৬:(তেওঁ সূৰ্য অস্ত যোৱাৰ স্থানত উপস্থিত হ’ল)

২)১৮:৮৯-৯০(তেওঁ যেতিয়া সূৰ্যোদয়ৰ ঠাই পালে)

৩)১৮:৯২-৯৩(অৱশেষত তেওঁ যেতিয়া দুই পৰ্বতৰ মধ্যৱৰ্তী স্থলত উপনীত হ’ল☘️। এই অভিযানত 

 ইয়া’জুজ আৰু মা’জুজক যি পৃথিৱীত অশান্তি সৃষ্টি কৰি আছিল সিহঁতক তেতিয়াৰ দিনতেই উন্নতমানৰ বৈজ্ঞানিক প্ৰযুক্তিবিদ্যাৰে আল্লাহে দিয়া জ্ঞানেৰে লোৰ টিন আৰু তামেৰে এখন দেৱালেৰে বন্দী কৰি ৰাখিলে।(☘️see sabbir note at 18:92).

Read more: Link:

https://muktabulraf.blogspot.com/2022/06/part-2791883-95.html?m=1

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📗মিনি সূচিঃPart-279(18:83-95)Al-Kahf

১৮:৮৩-৮৪(The Leader of Two Generations)

১৮:৮৬(চকুৰে দেখাক, বেলি উদয় আৰূ অস্ত যোৱা বুলি কোৱা হয়,যিটো কোৰআনত ব্যৱহৃত হৈছে -টোকা চাব)

১৮:৮৫-৯৩(ওপৰৰ আগ-কথা চাওঁক)

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🌐টোকাঃ ইয়াত প্ৰকাশিত অসমীয়া অনুবাদৰ (কোৰআন) কোনো শুদ্ধতাৰ গেৰাণ্টী নাই। অনুগ্ৰহ কৰি শেষত দিয়া ইংৰাজী (প্ৰতিশব্দৰ) অনুবাদ চাব।।

🟨১৮:৮৩(The Leader of Two Generations).

وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا

আৰু সিহঁতে তোমাক জুল-কাৰনাইন সম্পৰ্কে সোধে। কোৱা, ‘অচিৰেই মই তোমালোকৰ ওচৰত তেওঁৰ বিষয়ে বৰ্ণনা কৰিম’।

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📍Verse:

18:83 (O Messenger) they ask you about Zul-Qarnain. Say, "I will convey to you something by which he is worth remembering."(sa).

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🟨১৮:৮৪

إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا

নিশ্চয় আমি তেওঁক পৃথিৱীত কৰ্তৃত্ব প্ৰদান কৰিছিলো আৰু প্ৰত্যেক বিষয়ৰ উপায়-উপকৰণ দান কৰিছিলো।

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🟨১৮:৮৫

فَأَتْبَعَ سَبَبًا

তাৰ পিছত তেওঁ এটা পথ অৱলম্বন কৰিলে।

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📍Note:১৮:৮৪-৮৫

One such way he (Dhu’l-Qarnayn) followed. (Al-Kahf 18:85)

Dhu’l-Qarnayn was granted both the power and ability of accomplish-ment and the power and ability to surmount hardships with consummate ease. He was favored with all the means and possibilities to overcome easily the hardships and obstacles invented and caused by his opponents.

As it is understood from the Qur’anic verses about Dhu’l-Qarnayn, he was one who represented Islam in the world power-balance, interfered with any disorder and confusion to arise in any part of the world he could march to with his armies, reinstated peace and order, and built barriers before anarchy and dissension to ensure or preserve safety and security. In order that he could fulfill his duties or mission perfectly, God Almighty equipped him with whatever was necessary. The verse, “We surely estab-lished him with power in the land, and for everything (that he rightly pur-posed), We granted him a way (the just means appropriate to just ends)” (Al-Kahf 18:84), confirms this.

In short, Dhu’l-Qarnayn was a hero who committed himself to a lofty ideal and used whatever God granted him to carry out whatever God willed and for the sake of world peace and with an awareness of why God had equipped him with the power of accomplishment and the power of ease.

(Fethullah Gülen.).

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🟨১৮:৮৬

حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِنْدَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَنْ تُعَذِّبَ وَإِمَّا أَنْ تَتَّخِذَ فِيهِمْ حُسْنًا

গৈ গৈ অৱশেষত তেওঁ যেতিয়া সূৰ্য অস্ত যোৱাৰ স্থানত উপস্থিত হ’ল, তেতিয়া তেওঁ সূৰ্যক এটি পংকিল জলাশয়ত অস্ত যোৱা দেখিলে আৰু তেওঁ তাত এটা সম্প্ৰদায়ক লগ পালে। আমি ক'লো, ‘হে জুল-কাৰনাইন! তুমি ইহঁতক শাস্তি দিব পাৰা নাইবা ইহঁতৰ বিষয়টো সদয়ভাৱে গ্ৰহণ কৰিব পাৰা’।

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📍Verse/Note:

18:86 Until he reached the setting of the sun, and he found it setting at a black water, and he found near it a people. We said, "O Two Eras, either you are to punish, or you are to do them good."

Note.

This verse is among the handful verses cited by careless critics of the Quran as an example of scientific inaccuracies in the Quran. However, they ignore the obvious fact that the Quran describes the setting of the sun through the eyes of Zul-qarnain. In other words, it is not used within the context of an objective scientific description but merely a perception of a person. A little search of the Internet will bring millions of occurrences of expressions such as "sun set" or "sun will set" or "sun sets". Of course, none accuses the author of those expressions of believing that the sun is rotating around the earth. Besides, the Arabic word for "sank" is "gharaqa" not "gharaba" (set) as is used in the verse.See 4:82(edip).

(৪:৮২

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

সিহঁতে কোৰআনক গভীৰভাৱে অনুধাৱন নকৰে নেকি? যদি এয়া আল্লাহৰ বাহিৰে আন কাৰোবাৰ পৰা অহা হ’লহেঁতেন, তেন্তে সিহঁতে নিশ্চয় ইয়াৰ মাজত বহুতো বিসঙ্গতি পালেহেঁতেন।)

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🟨১৮:৮৭

قَالَ أَمَّا مَنْ ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُكْرًا

তেওঁ ক’লে, ‘যিয়ে অন্যায় কৰিব অচিৰেই আমি তাক শাস্তি প্ৰদান কৰিম; তাৰ পিছত তাক তাৰ প্ৰতিপালকৰ ওচৰত ওভোতাই নিয়া হ’ব, তেতিয়া তেওঁ তাক কঠিন শাস্তি প্ৰদান কৰিব।

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📍Verse/Note:

18:87 He answered: "As for him who does wrong [unto others* ] - him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, and He will cause him to suffer with unnameable suffering.**

Note*

Cf. 11:117.

Note**

I.e., in the hereafter-implying that nothing that pertains to the life to come could ever be imagined or defined in terms of human experience(sa).

(১১:১১৭

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ

আৰু তোমাৰ ৰব এনেকুৱা নহয় যে, তেওঁ অন্যায়ভাৱে কোনো জনপদ ধ্বংস কৰিব অথচ তাৰ অধিবাসীসকল সংশোধনকাৰী।)

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🟨১৮:৮৮

وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا

‘কিন্তু যিয়ে ঈমান আনিব আৰু সৎকৰ্ম📍 কৰিব তাৰ বাবে প্ৰতিদানস্বৰূপে আছে কল্যাণ আৰু আমি আমাৰ ব্যৱহাৰত তাৰ লগত কোমল কথা কম’।

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📍ref:18:30-Pl find the verse/note/link:

https://qurantafseeritself.blogspot.com/2022/06/part-2731829-40al-kahfthe-cave.html

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🟨১৮:৮৯

*ثُمَّ أَتْبَعَ سَبَبًا

তাৰ পিছত তেওঁ আন এটা (অভিযানত) পথ ধৰিলে।

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📍Verse/Note:(Particle).

The particle thumma(ثُمَّ) is mostly used as a conjunction indicating a sequence in time or order ("then", "thereafter" or "thereupon."), and occasionally also as a simple conjunction equivalent to "and". But in yet another usage-of which there are frequent instances in the Qur'an as well as in pre-Islamic Arabian poetry -thumma has the significance of a repetitive stress, alluding to something that has already been stated and is now again emphasized. This particular usage of thumma is best rendered by the words "and once again", followed by a colon.

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🟨১৮:৯০

حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِهَا سِتْرًا

গৈ গৈ অৱশেষত তেওঁ যেতিয়া সূৰ্যোদয়ৰ ঠাই পালে, তেতিয়া তেওঁ দেখা পালে যে, সূৰ্য এনেকুৱা এটা সম্প্ৰদায়ৰ ওপৰত উদয় হয়, যিসকলৰ বাবে সূৰ্যৰ তাপৰ পৰা কোনো অন্তৰাল আমি সৃষ্টি কৰা নাই;

(Is it a description of a desert?).

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📍Verse/Note:

18:90 [And then he marched eastwards] till, when he came to the rising of the sun* he found that it was rising on a people for whom We had provided no coverings against it:

Note*

Le., the easternmost point of his expedition (similar to the expression "the setting of the sun" in verse 86)(as).

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🟨১৮:৯১

كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا

প্ৰকৃত ঘটনা এইটোৱেই, আৰু তেওঁৰ ওচৰত যি আছিল, সেই সম্পৰ্কে আমি সম্যক অৱগত।

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📍18:91 thus [We had made them, and thus he left them* ; and We did encompass with Our knowledge all that he had in mind**

Note*

The expression kadhalika ("thus" or "thus it was") occurring here. It obviously relates to the primitive, natural state of those people who needed no clothes to protect them from the sun, and to the (implied) fact that Dhu 'l-Qarnayn left them as he had found them, being mindful not to upset their mode of life and thus to cause them misery.

Note**

Lit., "all that was with him" - i.e., his resolve not to "corrupt [or "change"] God's creation" (4:119) -which is a further ethical lesson to be derived from this parable(as).

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📍Verse/Note:

18:91 So it was, and We knew all about him and his resources.

Note.

He helped those people with his abundant resources that God had given him(sa).

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🟨১৮:৯২

ثُمَّ أَتْبَعَ سَبَبًا

তাৰ পিছত তেওঁ আন এটা (অভিযানৰ) পথত ওলাই পৰিল।

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📍Versr & Sabbir Note.

18:92 And once again he chose the right means to achieve a right end.

Note(Regarding Caucasus, pl see the Note at 18:93 - raf).

North towards Caucasus(Sabbir Note).

(The Caucasus, or Caucasia, is a region between the Black Sea and the Caspian Sea; mainly comprising Armenia, Azerbaijan, Georgia, and parts of Southern Russia. The Caucasus Mountains, including the Greater Caucasus range, have historically been considered as a natural barrier between Eastern Europe and Western Asia. (Wikipedia)

https://www.newworldencyclopedia.org/entry/Caucasus_Mountains

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🟨১৮:৯৩

حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُونِهِمَا قَوْمًا لَا يَكَادُونَ يَفْقَهُونَ قَوْلًا

অৱশেষত তেওঁ যেতিয়া দুই পৰ্বতৰ মধ্যৱৰ্তী স্থলত উপনীত হ’ল, তেতিয়া তাত তেওঁ এনেকুৱা এটা সম্প্ৰদায়ক লগ পালে, যিসকলে তেওঁৰ কথা ভালকৈ বুজিব পৰা নাছিল।

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📍Verse/Note:

18:93 [And he marched on] till, when he reached [a place] between the two mountain-barriers,* he found beneath them a people who could scarcely understand a word [of his language].

Note*

This is generally assumed to be the Caucasus. However, since neither the Qur'an nor any authentic Tradition says anything about the location of these "two mountain-barriers" or the people who lived there, we can safely dismiss all the speculations advanced by the commentators on this score as irrelevant, the more so as the story of Dhu 'l-Qarnayn aims at no more than the illustration of certain ethical principles in a parabolic manner.(as).

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🟨১৮:৯৪

قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا

সিহঁতে ক’লে, ‘হে জুল-কাৰনাইন! ইয়া’জুজ আৰু মা’জুজে পৃথিৱীত অশান্তি সৃষ্টি কৰি আছে। সেয়ে আমি আপোনাৰ বাবে খৰচ বহন কৰিমনে, যাতে আপুনি আমাৰ আৰু সিহঁতৰ মাজত এখন প্ৰাচীৰ নিৰ্মাণ কৰি দিয়ে’?

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📍Verse/Note:

18:94 They said: "O thou Two-Horned One! Behold, Gog and Magog"* are spoiling this land. May we, then, pay unto thee a tribute on the understanding that thou wilt erect a barrier between us and them?"

Note*

This is-the form in which these names (in Arabic, Yajuj and Majuj) have achieved currency in all European languages on the basis of certain vague references to them in the Bible (Genesis x,2, I Chronicles i, 5, Ezekiel xxxviii, 2 and xxxix, 6, Revelation of St. John xx, 8). Most of the post-classical commentators identify these tribes with the Mongols and Tatars (see note 18:98 next below)(as).

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🟨১৮:৯৫

قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا

তেওঁ ক’লে, ‘মোৰ প্ৰতিপালকে মোক যি সামৰ্থ দিছে সেইটোৱে উৎকৃষ্ট। গতিকে তোমালোকে মোক দৈহিক শ্ৰমৰ দ্বাৰা সহায় কৰা, মই তোমালোকৰ আৰু সিহঁতৰ মাজত এখন মজবুত প্ৰাচীৰ নিৰ্মাণ কৰি দিম’।

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📍Verse/Note:

18:95 He answered: "That wherein my Sustainer has so securely established me is better [than anything that you could give me];* hence, do but help me with [your labour's] strength, [and] I shall erect a rampart between you and them!

Note*

It is generally assumed that the phrase "that wherein my Sustainer has so securely established me (makkanni)" refers to the power and wealth bestowed on him; but it is much more probable-and certainly more consistent with the ethical tenor of the whole parable of Dhu 'l-Qarnayn-that it refers to God's guidance rather than to worldly possessions(as).

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📗WORD BY WORD MEANING;

[18:83] And (Wa) they ask you (s)

(Yas'aluunaka) about (Ån) the possessor of two horns (18:65-82) (Ziil'

Qar'nai'ni). Say (Qul'): "I will recite (Sa At'lu') to you (p) (Ålai'kum) a remembrance (Zik'ran) about him 

(Min'hu)." 

[18:84] Indeed (Innaa), We firmly established him (Makkannaa La-hu) on earth (Fiil' Ar'di) and (Wa) gave 

him (Aatai'naa-hu) a cause (reason) (Sababaa) for (Min) all (Kulli) things (Shai'in). 

[18:85] So (Fa) he pursued (At'baå) a cause (Sababaa) 

1

[18:86] until (Hattaa), when (Izaa) he reached (Balaga) the setting (Mag'riba) of the sun (Es'Sham'si), he 

found it (Wajada-ha) setting (Tag'rubu) at (Fii) a spring (Åi'nin) of mud (Hamiatin), and (Wa) he found 

(Wajada) a people (Qaw'man) near it (Endahaa). We said (Qul'naa), "O (Yaa) possessor of two horns (Zaal'

Qar'nai'ni), you can (An) either (Immaa) punish (-Tuåzziba) or (Wa Immaa) can (An) seize (Tattakhiza)

among them (Fiihim') with goodness (Hus'naa)."

[18:87] He (of the two horns)

said (Qaala), "As for (Ammaa) one who (Man) wrongs (Zolama), thus (Fa) We will

(Saw'fa) punish him (-Nuåzzibu-hu). Then (Thumma) he will be returned (Yuraddu) to (ilaa) his LORD 

(Rabbi-hi), and (Wa) HE will punish him (Yuåzzibu-hu) with a condemnable (Nuk'raa) punishment (Åzaaban).

[18:88] “But (Wa) as for (Ammaa) one who (Man') believes (Aamana) and (Wa) acts (Åmila) righteous 

(Soalihan), then (Fa) he will have (Lahu) the best (El'Hus'naa) reward (Jazaa'an), and (Wa) We will speak (Sa

Naquulu) to him (Lahu) with ease (Yus'raa) from (Min') Our command (Am'ri-naa).”

[18:89] Then (Fa) he (of the two horns) pursued (At'baå)

another cause (Sababaa) 

2

[18:90] until (Hattaa), when (Izaa) he reached (Balaga) the rising (Mat'liå) of the sun (Es'Sham'si), he found 

it (Wajada-haa) rising (Tat'lu'u) over (Ålaa) a people (Qaw'min) for whom (Lahum) We have not (Lam')

made (Naj'ål)

any shield (Sit'raa) beneath it (Min Duuni-haa). 

[18:91] Thus (Kazaalika), and (Wa) We had (Qad') encompassed whatever (Ahat'naa Bi-maa) he had 

(Ladai'hi) in experience (Khub'raa). 

[18:92] Then (Thumma) he (of the two horns) pursued (At'baå)

another cause (Sababaa) 

3

[18:93] until (Hattaa), when (Izaa) he reached (Balaga) between (Bai'na) two dams (Es'Saddai'ni), he found 

(Wajada) beside both (Min Duuni-himaa) a people (Qaw'man) who could hardly (Laa Yakaaduuna)

comprehend (Yaf'qahuuna) a speech (Qaw'laa). 

[18:94] They said (Qaalu'), "O (Yaa) possessor of two horns (Zaal' Qar'nai'ni), indeed (Inna) Gog (Ya'juuja)

and (Wa) Magog (Ma'juuja) are corrupters (Muf'siduuna) on earth (Fiil' Ar'di). So (Fa) can (Hal') We allocate 

(Naj'ålu) an expenditure (Khar'jan) to you (Laka) in order to (Ålaa An) make (Taj'åla) a dam (an obstruction)

(Saddaa) between us and them (Bai'na-naa Wa Bai'na-hum)?"

[18:95] He (of the two horns)

said (Qaala), "That (Maa) in which (Fiihi) my LORD (Rabbii) has firmly established 

me (Makkannii) is better (Khai'run), but (Fa) assist me (Aeenuu-nii) with (Bi) strength (Quwwatin); I will 

make (Aj'ål') a filling up (Rad'maa) between you and them (Ba'na-kum' Wa Bai'na-hum'). 

.

SYEDRAF # MUKTABULHUSSAIN

।।।