ترجمة English الآية 88 سورة هود - قال ياقوم أرأيتم إن كنت على بينة من ربي ورزقني منه رزقا
سورة هود الآية رقم 88 : ترجمة English
ترجمة الآية 88 من سورة Hud - English - سورة هود : عدد الآيات 123 - - الصفحة 231 - الجزء 12.
﴿ قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَرَزَقَنِي مِنۡهُ رِزۡقًا حَسَنٗاۚ وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَىٰكُمۡ عَنۡهُۚ إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَٰحَ مَا ٱسۡتَطَعۡتُۚ وَمَا تَوۡفِيقِيٓ إِلَّا بِٱللَّهِۚ عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ أُنِيبُ ﴾
[ هود: 88]
﴿ ترجمة: قال ياقوم أرأيتم إن كنت على بينة من ربي ورزقني منه رزقا ﴾
He said: "O my people! Tell me, if I have a clear evidence from my Lord, and He has given me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned money). I wish not, in contradiction to you, to do that which I forbid you. I only desire reform so far as I am able, to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent.
English - Sahih International
He said, "O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision from Him...? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah. Upon him I have relied, and to Him I return.
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(11:88) Shu'ayb said: 'My people! What do you think? If I stand on clear evidence from my Lord, and He has also provided me a handsome provision from Himself *98 -(should I be ungrateful to Him and share your error and iniquity?) Nor do I desire to act contrary to what I admonish you. *99 I desire nothing but to set things right as far as I can. My succour is only with Allah. In Him have I put my trust, and to Him do I always turn.
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
*98). 'Provision' in this context has two connotations. It might signify, in the first place, the provision of knowledge of the truth communicated by God to someone. Secondly, it might also signify, as it commonly does, the provision of the means bestowed by God on His creatures in order that they may be able to live.
Were we to understand this word in the first sense, the verse substantially repeats the same point that has been expressed earlier in this surah through the Prophets Muhammad, Noah and Salih (peace be on them). Common to their statements is their affirmation that they found the signs of the truth in their own beings and in the universe around them. Those signs were corroborated by direct knowledge of the truth intimated to them by God. (See verses 17,28 and 63 above - Ed.) Hence it was not possible for them to join their people in their errors of belief and in their acts of wickedness.
However, if the word is taken in the latter sense, it amounts to a response to the sarcastic remark hurled at Shu'ayb: 'Do you fancy that you, and only you, are forbearing and right-directed?' (See verse 87 above.) It is noteworthy that the answer to this most bitter and caustic query is couched in exceedingly moderate and dispassionate words. The answer amounts to telling his opponents that if his Lord had granted Shu'ayb knowledge of reality and also a livelihood that is pure and lawful, how could their sarcastic remarks change the fact that Shu'ayb had received God's favours? Also, in view of the favours which God had lavished upon Shu'ayb, how could it be appropriate for him to act ungratefully towards God by legitimizing their erroneous beliefs and acts of corruption?
*99). Shu'ayb pointed out to his detractors that they could measure his integrity by only one thing: whether he practised what he preached. Had he forbidden others from visiting false deities, and then had become the custodian of some such shrine, people would have been justified in reproaching him for inconsistency and self-contradiction. They could have rightly criticized him for preaching something and practising its opposite. Had he asked them to abstain from unlawful earnings and had himself resorted to dishonest practices they would have been perfectly justified in accusing him of talking of honesty merely to build up a good image of himself and then exploiting it for his personal ends.
It was clear, however, that Shu'ayb could be accused of nothing like that. It was crystal clear that he had stayed well away from all those vices which he asked others to abstain from. He had no stains on him of which he wanted others to remain free. Shu'ayb also practised all those acts of goodness to which he invited others. All this was sufficient to establish that Shu'ayb was fully sincere about his mission.