1-3.      I call to witness the sanctity of the city of Makkah and the law of procreation by which old life (of parents) gives birth to new life (in the form of their off springs). O Rasool! Tell the adversaries who are pestering you so much and who are completely oblivious of the sanctity of this city, that what they think – (that the system you present would fail) – will never come true. Tell them that your mission will after all be a success; and that ultimately this city will become the centre of the Divine Order which will replace the old unjust system.

4.         The fact is that We created man so that he could live a balanced life (keeping himself under the guidance of Wahi) and thus develop balance and proportion in his personality. (However, since in this way he has to face a lot of hardships and trials)

5.         Instead of accepting restrictions as determined by the Wahi, he remains under the false presumption that there is no power over and above him, whose laws are supposed to be followed.  He thinks of himself as being sovereign.

[1] No, I am not responsible for division in this place
[2] because you live in this place
[3] as generations reproducing and being reproduced
[4] We have surely created man a free agent capable of achieving his set out goals
[5] or does he think that no one has set him any goals

6.         (He is enamoured by this self-deception and continues to spend in opposing Our system. However) Ultimately he realizes that all his plans have gone to waste and then he says, “Alas! I have wasted lot for nothing.”

7.         Does such a person think that no one keeps a watch over what he does; and that there is no one to question him?

8.         His perception is wrong. We have given him sources of knowledge; the two eyes;

9.         A tongue and two lips (So that with these two eyes he should see everything in the world; and by conversing with others remove doubts and suspicions to reach the right conclusion).

10.        And through Wahi, we visibly and clearly showed him the right and wrong ways (human intellect and the Divine Guidance).

            He thus becomes accountable for his deeds. This is exactly what is meant in saying that there is always someone with control over him, to monitor his actions.

[6] He boasts, I have used my wealth in abundance for my ambitions and desires!
[7] Does he think that no one observes his harmful actions to make him face the
consequences?
[8] Have We not given him two eyes to see he is not causing harm to others
[9] and a tongue and two lips to speak up against any who causes harm to others
[10] as well as explained to him the consequences for conducting himself to either of the two
ends?

11.        Of the two ways one is of seeking selfish ends, whereby through every possible way one usurps the earning of the other’s labour and lives a life of comfort and ease.  His selfish intellect incites him to adopt this course because it is the easy one.

            On the contrary, the other way requires a lot of hard work and patience.  It amounts to climbing uphill, whereupon at every step one runs short of breath. However every such step elevates him further.

12.        And what is this steep uphill ascent? Who else can tell you better than the Almighty. So listen:

13.        The uphill ascent is that a man should not only look after himself. Wherever he sees a human neck caught in any kind of subjugation or bondage, he should free it.

                        That is to say, the first and foremost thing to do is to establish a system where no one is subdued by or subjugated to another. Everyone walks with his chin up, with total physical and mental freedom. (He should not have to follow and obey any Law except that of Allah the Almighty.)

14-16.   And during the period when oppressive forces take over all primary sources of subsistence and create a state of general distress and hunger, this system should look after the needs of those who, despite living among other people, feel lonely and helpless; or of the needs of those who have to labour hard for a morsel.  (They have to exist under the yoke of a capitalistic system and work hard for it.)

[11] Yet he does not attempt to take the path that leads him to better life
[12] and what will explain to you what the path to better life is?
[13] It is working for the social order based on brotherhood that helps free anyone held in
bondage
[14] or helps provide livelihood to prevent the day of starvation arriving
[15] for your very close individual relative,
[16] or even a needy stranger in distress.

17.        This course of life is very arduous, but having taken to it one joins those who firmly believe in the Divine System of Rabubiyyat and urge one another to remain steadfast. They also enjoin others to share the means of nourishment bestowed on them by Allah the Almighty.

18.        They are the auspicious and prosperous people on the right path, enjoying the pleasures of life.

19.        Against this are those who reject Our Laws and adopt an easy going course of life. Only failures and deprivations fall to their lot.

20.        They live in that hell-like society from whence there is no way out (in this world as well as in the hereafter).

[17] Only then one is truly committed to working for peace and is consistent in drawing others
to do the same and consistent in encouraging others for kindness and compassion.
[18] Such are the people who support the social order that is proper.
[19] And those who oppose that social order, they are the
people who support the social order that is harmful and destructive.
[20] therefore upon them rests fire of hatred resulting in their own painful suffering

সর্বশেষ একাডেমিক এবং যৌক্তিক অনুবাদ:

“I do not swear (laa uqsimu – لا اقسمُ) by this city though you are a resident of it. But I swear by the unfailing love between a father and his offspring (waalidin wa maa walada – والد و ما ولد), that we have created man in the middle of two optional ways (fi kabad – فی کبد). Does he consider that no one can measure and determine his real performance (yaqdira ‘alayi-hi – یقدِر علیہ)? He does boast he has spent loads of money (maalan lubadan – مالا لُبدا). Does he think no one checks the truth of his claims? Isn’t that WE WHO have provided him with two eyes, and a tongue and two lips; and then guided him towards those two highlands? But he did not attempt the difficult one with a steep ascent. And what would tell you as to what the difficult, steep ascent means (maa al-‘aqaba – ما العقبۃ)? It is the freeing of a captive or enslaved; or providing sustenance in times of hunger or famine (Zee masghabatin – ذی مسغبۃ) to an orphan who is near to you, or to a destitute in misery. Then will he be counted among those who attained to faith and peace and pursued the way to steadfastness and mercy. Such are the blessed and rewarded ones (ashaab ul-Maymanati – اصحاب المیمنۃ). And those who hide the truth of our injunctions, they are the evil and wretched ones (ashaab-ul-Mush’amati – اصحاب المشامۃ). They are doomed to a perpetually (moosadah – موصدۃ) burning fire.”

Vocabulary:

Kabad – کبد؛ ک ب د: In the middle of two options or extremities.

Qaf-Dal-Ra: ق د ر = to measure/decree/determine/stint/straiten, to have power, to be able, a measure, means, ability, a term/decree, doom, destiny, measured, decreed.
qudrun – knowledge, law, value, power, measure, majesty, ability, glory, honour, standard, limit, destiny. taqdir – knowledge, law, measuring decree, judgement, ordering. maqduran – made absolute, executed. miqdar – due measurement, definite quantity. qidr (pl. qudurun) – cooking pot. qaddara – to make possible, prepare, devise, lay plan, facilitate. muqtadir – powerful, able to prevail.

= Lam-Ba-Dal: لبد = stuck/clave/adhered (to the ground/thing), remain fixed/steady and looked or considered, remain/continue/dwelt/stay in a place, become intermingled/compacted/coherent, make together, become felted, aquat, swarm, stifling crowd, that which is packed densely, abundant/much.

Qaf-Ha-Miim: aqtahama: اقتحم : ق ح م = to rush, enter, undertake, attempt (the uphill path), make haste, try, plunge, invade, jump, impel, embark boldly.

Mayimanati – میمنۃ: Ya-Miim-Nun = right side, right, right hand, oath, bless, lead to the right, be a cause of blessing, prosperous/fortunate/lucky.

Mush’amati – مشامۃ: Shiin-Alif-Miim = to draw ill or misfortune upon oneself, cause dismay or ill luck, to be unlucky, be struck with wretchedness and contempt, regarding as an evil omen, unprosperous, left of something (in space/direction), desiring the left, journey to Syria, occupants of low ignoble place, a mole. shu’mun – wretchedness, contempt, calamity, unrighteousness. ashab al mash’amah – the wretched ones, those who have lost themselves in evil and are prone to unrighteousness. Those who shall have their records given to them in their left hand.