የቅዱስ ቁርዓን ይዘት ትርጉም - የእንግሊዝኛ ትርጉም - በዶ/ር ወሊድ ብሊሂሽ አል-ዑመሪይ - ገና ያልተጠናቀቀ * - የትርጉሞች ማዉጫ
سَمَّٰعُونَ لِلۡكَذِبِ أَكَّٰلُونَ لِلسُّحۡتِۚ فَإِن جَآءُوكَ فَٱحۡكُم بَيۡنَهُمۡ أَوۡ أَعۡرِضۡ عَنۡهُمۡۖ وَإِن تُعۡرِضۡ عَنۡهُمۡ فَلَن يَضُرُّوكَ شَيۡـٔٗاۖ وَإِنۡ حَكَمۡتَ فَٱحۡكُم بَيۡنَهُم بِٱلۡقِسۡطِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
(42) They eagerly listen to falsities and wantonly devour illicit earnings[1180]; if they come to you then either judge between them or deny them ˹judgement˺[1181]. Should you turn away from them, they will not harm you in the least, ˹but˺ if you judge between them, then judge in fairness[1182]—Allah likes those who are fair ˹in judgement˺.
[1180] al-Suḥt means all the money which is appropriated through illegal and devious means. Suḥt originally means eradication, as ‘dirty money’ never prospers (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). Those who are bent on legalizing money earned through illegal means will have a vested interest in not listening to the truth about its illegality.
[1181] The Prophet (ﷺ) had a choice to either pass his verdict in their case or withhold it since he was told by God that they would only carry out what confirms their bias.
[1182] al-Qisṭ is the passing of fair judgement. ʿAbdullāh Ibn ʿAmr (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Those who pass fair judgement (al-muqsiṭīn) are placed on pulpits of light with Allah; on the Right Side of the Most Merciful – and both His Hands are Right Hands. These are the ones who are fair in their judgement and with their household and whatever they are in charge of”. (Muslim: 1827)
[1181] The Prophet (ﷺ) had a choice to either pass his verdict in their case or withhold it since he was told by God that they would only carry out what confirms their bias.
[1182] al-Qisṭ is the passing of fair judgement. ʿAbdullāh Ibn ʿAmr (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Those who pass fair judgement (al-muqsiṭīn) are placed on pulpits of light with Allah; on the Right Side of the Most Merciful – and both His Hands are Right Hands. These are the ones who are fair in their judgement and with their household and whatever they are in charge of”. (Muslim: 1827)
የአረብኛ ቁርኣን ማብራሪያ:
وَكَيۡفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوۡرَىٰةُ فِيهَا حُكۡمُ ٱللَّهِ ثُمَّ يَتَوَلَّوۡنَ مِنۢ بَعۡدِ ذَٰلِكَۚ وَمَآ أُوْلَٰٓئِكَ بِٱلۡمُؤۡمِنِينَ
(43) But how would they seek your judgement while they ˹already˺ have the Torah which contains Allah’s judgement, and they after that turn their backs ˹to it˺[1183]; nay but these are not Believing.
[1183] This further underlines their insincerity; how could Muhammad (ﷺ) (the addressee commencing Aya 41) be hopeful that they would resort to and abide by his code of law when they were irreverent of the very code of law (the Torah) they outwardly and to all appearances subscribed to!
የአረብኛ ቁርኣን ማብራሪያ:
إِنَّآ أَنزَلۡنَا ٱلتَّوۡرَىٰةَ فِيهَا هُدٗى وَنُورٞۚ يَحۡكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ لِلَّذِينَ هَادُواْ وَٱلرَّبَّٰنِيُّونَ وَٱلۡأَحۡبَارُ بِمَا ٱسۡتُحۡفِظُواْ مِن كِتَٰبِ ٱللَّهِ وَكَانُواْ عَلَيۡهِ شُهَدَآءَۚ فَلَا تَخۡشَوُاْ ٱلنَّاسَ وَٱخۡشَوۡنِ وَلَا تَشۡتَرُواْ بِـَٔايَٰتِي ثَمَنٗا قَلِيلٗاۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَٰٓئِكَ هُمُ ٱلۡكَٰفِرُونَ
(44) Indeed We have sent down the Torah in which there is guidance and light; by it the Prophets who ˹devoutly˺ submitted, the godly[1184], and the rabbis judge among the Jews because they were entrusted with preserving the Book of Allah and that they were witnesses to it. So do not fear people but fear Me and do not trade my Signs for a pittance[1185]—whoever does not judge by what Allah sent down then those are the Deniers.
[1184] al-Rabbāniyyūn (sing. rabbānī) are men of encyclopaedic knowledge both religious and worldly. This includes the wise scholar, the Mindful jurisprudent, the reforming teacher and the person who enjoins others to uphold the lesser teachings of religion as much as the major ones (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[1185] Those who were entrusted with preserving the Book of God, the Torah, at the time of the Prophet (ﷺ) are especially cautioned not to make fear of influential people nor following their vain desires and greed put them off from fulfilling their task of safeguarding it against alteration and distortion (cf. Ibn ʿĀdil). The guardians of Divine law should bear the fear of God first and foremost in their minds and not that of fellow men. They should pronounce the judgement of God as found in His Writ irrespective of the status or influence of the person who is affected by it. Nor are they to be swayed by bribes and worldly gains (cf. al-Ṭabarī, Ibn ʿĀshūr).
[1185] Those who were entrusted with preserving the Book of God, the Torah, at the time of the Prophet (ﷺ) are especially cautioned not to make fear of influential people nor following their vain desires and greed put them off from fulfilling their task of safeguarding it against alteration and distortion (cf. Ibn ʿĀdil). The guardians of Divine law should bear the fear of God first and foremost in their minds and not that of fellow men. They should pronounce the judgement of God as found in His Writ irrespective of the status or influence of the person who is affected by it. Nor are they to be swayed by bribes and worldly gains (cf. al-Ṭabarī, Ibn ʿĀshūr).
የአረብኛ ቁርኣን ማብራሪያ:
وَكَتَبۡنَا عَلَيۡهِمۡ فِيهَآ أَنَّ ٱلنَّفۡسَ بِٱلنَّفۡسِ وَٱلۡعَيۡنَ بِٱلۡعَيۡنِ وَٱلۡأَنفَ بِٱلۡأَنفِ وَٱلۡأُذُنَ بِٱلۡأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلۡجُرُوحَ قِصَاصٞۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٞ لَّهُۥۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
(45) And We decreed[1186] for them in it that: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth and that wounds are reciprocated; whoever forgoes ˹his right˺ out of charity then that would be an atonement ˹of sins˺ for him[1187]—whoever does not judge by what Allah sent down then those are the wrongdoers[1188].
[1186] This aya alludes to the law known as lex talionis (law of retaliation/reciprocal justice) which states that justice should be carried out: ʿayin tachat ʿayin, “an eye for an eye”, as told in the Torah (Exodus xxi, 24) but which was distorted from its proper, fully-known position. Here the Qur’an ‘reveals’ and re-establishes this principle and warns against distorting it.
[1187] A person who is injured should not be driven by vindictiveness and the desire to exact revenge. This spirit of forgiveness is not only encouraged by God but is also generously rewarded for (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1188] al-Úālimūn also means the unjust. Those who judge between people with rulings other than those of God will inevitably do wrong to one of the two arbitrating parties.
[1187] A person who is injured should not be driven by vindictiveness and the desire to exact revenge. This spirit of forgiveness is not only encouraged by God but is also generously rewarded for (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1188] al-Úālimūn also means the unjust. Those who judge between people with rulings other than those of God will inevitably do wrong to one of the two arbitrating parties.
የአረብኛ ቁርኣን ማብራሪያ:
የቅዱስ ቁርዓን ይዘት ትርጉም - የእንግሊዝኛ ትርጉም - በዶ/ር ወሊድ ብሊሂሽ አል-ዑመሪይ - ገና ያልተጠናቀቀ - የትርጉሞች ማዉጫ
በዶ/ር ወሊድ ቤሊህሽ አልዑምሪ ተተረጎመ