ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري * - فهرس التراجم
ترجمة معاني آية: (36) سورة: النساء
۞ وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالٗا فَخُورًا
(36) [855]Worship Allah ˹alone˺ and Associate none with Him[856], and be beneficent to your parents[857], to relatives, to orphans, to the needy, to the close ˹relative˺ neighbour, to the adjoining neighbour[858], to the companion at your side[859], the stranded[860] and those whom your right hands possess[861]—verily Allah does not like any who is proud and boastful[862];
[855] This is known as the Aya of the Ten Rights (al-ḥuqūq al-ʿashrah), i.e. those of: God, parents, relatives, orphans, the destitute, relative neighbours, close neighbours, close companions, the stranded (ibn al-sabīl), and one’s slaves. A Believer’s benevolence should not be limited to the bounds of his household, but should include all those around him (cf. al-Rāzī, al-Tawḥīdī). It is only through extended benevolence that a community can achieve real social harmony. For this reason Islam values and cherishes benevolence (cf. 2: 83, 2: 195).
[856] The worship of God alone without any form of Association is the fountainhead of all good (cf. al-Rāzī, al-Tawḥīḍī). The Prophet (ﷺ) said to Muʿādh (رضي الله عنه): “Do you know what the right of God on people is?” He replied: “Allah and His Messenger know best!” He (ﷺ) said: “That they should worship Him and never Associate anything with Him”. He (ﷺ) then asked: “Do you know what is the right of people on God if they do that? That He would not Punish them”. (al-Bukhārī, 6267; Muslim, 30)
[857] To highlight the significance of being kind, considerate and a good company to one’s parents, God, in many occurrences in the Qur’an (cf. 2: 83, 17: 23 along with this aya) instructs people to be benevolent to their parents (birr al-wālidayn) immediately after enjoining them to worship Him alone. Are they not the cause of one’s own existence and one’s first benefactors after God?
[858] Respectively, the neighbour with whom you have family relations (al-jār dhī al-qurbā) and those whose homes are close to yours but who are not one’s own relatives (al-jār al-junub) (cf. al-Ṭabarī, al-Saʿdī). Neighbours in Islam have a great right. One very famous Prophetic saying is narrated by ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) whereby the Prophet (ﷺ) said: “Gabriel would always emphasize the right of the neighbour until I thought he would ask for giving him a share of the inheritance!” (al-Bukhārī: 6015; Muslim: 2625) Neighbours are of three types: one who has three rights, one who has two rights and one who has one right. The one who has three rights is the Muslim relative neighbour; he has the rights of Islam, relationship and neighbourhood. The one who has two rights is the Muslim non-relative neighbour; he has the rights of both Islam and neighbourhood. The one who has one right is the non-Muslim neighbour; he has the right of neighbourhood (cf. Ibn Rajab al-Ḥanbalī, Jāmiʿ al-ʿUlūm wa al-Ḥikam, 1: 138).
[859] al-sāḥib bi al-janb is a person’s constant companion, like one’s wife and travel companions. (al-Ṭabarī, al-Saʿdī)
[860] Ibn al-sabīl (lit. the son of the road) is the wayfarer, especially the one who is left without means to provide for himself.
[861] Mā malakat aymānukum are one’s male and female slaves. This point is emphasized and elaborated in numerous traditions, in which the Prophet is quoted as urging considerate and sometimes even equal treatment for slaves, denouncing cruelty, harshness, or even discourtesy, and recommending the liberation of slaves; here are a few: “Your brothers, your helpers, Allah brought them under your hands. Any of you who has a brother under his hand let him feed him from the food he ˹the master˺ eats and clothe him from the clothes he wears. Do not burden them with what they cannot bear. If you charge them with a task, help them”, (al-Bukhārī: 30, Muslim: 1661). “When his slave brings him his food, if he ˹the master˺ would not let him share his company, then ˹at least˺ let him share a morsel or two of it with him. He ˹the slave˺ did the hard work of preparing it.” (al-Bukhārī: 2557) “To the slave ˹give˺ his food and clothes, and do not overburden him with what he cannot bear.” (Muslim: 1662) “It is enough as sin that a man withholds the sustenance of the day from those he owns.” (Muslim: 996)
[862] Magnanimous people who observe such acts of kindness and extend them to others are urged not to be boastful about them. It was a habit of the Arabs at the time to gleefully mention their good deeds and charitable acts. (al-Tawḥīdī)
[856] The worship of God alone without any form of Association is the fountainhead of all good (cf. al-Rāzī, al-Tawḥīḍī). The Prophet (ﷺ) said to Muʿādh (رضي الله عنه): “Do you know what the right of God on people is?” He replied: “Allah and His Messenger know best!” He (ﷺ) said: “That they should worship Him and never Associate anything with Him”. He (ﷺ) then asked: “Do you know what is the right of people on God if they do that? That He would not Punish them”. (al-Bukhārī, 6267; Muslim, 30)
[857] To highlight the significance of being kind, considerate and a good company to one’s parents, God, in many occurrences in the Qur’an (cf. 2: 83, 17: 23 along with this aya) instructs people to be benevolent to their parents (birr al-wālidayn) immediately after enjoining them to worship Him alone. Are they not the cause of one’s own existence and one’s first benefactors after God?
[858] Respectively, the neighbour with whom you have family relations (al-jār dhī al-qurbā) and those whose homes are close to yours but who are not one’s own relatives (al-jār al-junub) (cf. al-Ṭabarī, al-Saʿdī). Neighbours in Islam have a great right. One very famous Prophetic saying is narrated by ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) whereby the Prophet (ﷺ) said: “Gabriel would always emphasize the right of the neighbour until I thought he would ask for giving him a share of the inheritance!” (al-Bukhārī: 6015; Muslim: 2625) Neighbours are of three types: one who has three rights, one who has two rights and one who has one right. The one who has three rights is the Muslim relative neighbour; he has the rights of Islam, relationship and neighbourhood. The one who has two rights is the Muslim non-relative neighbour; he has the rights of both Islam and neighbourhood. The one who has one right is the non-Muslim neighbour; he has the right of neighbourhood (cf. Ibn Rajab al-Ḥanbalī, Jāmiʿ al-ʿUlūm wa al-Ḥikam, 1: 138).
[859] al-sāḥib bi al-janb is a person’s constant companion, like one’s wife and travel companions. (al-Ṭabarī, al-Saʿdī)
[860] Ibn al-sabīl (lit. the son of the road) is the wayfarer, especially the one who is left without means to provide for himself.
[861] Mā malakat aymānukum are one’s male and female slaves. This point is emphasized and elaborated in numerous traditions, in which the Prophet is quoted as urging considerate and sometimes even equal treatment for slaves, denouncing cruelty, harshness, or even discourtesy, and recommending the liberation of slaves; here are a few: “Your brothers, your helpers, Allah brought them under your hands. Any of you who has a brother under his hand let him feed him from the food he ˹the master˺ eats and clothe him from the clothes he wears. Do not burden them with what they cannot bear. If you charge them with a task, help them”, (al-Bukhārī: 30, Muslim: 1661). “When his slave brings him his food, if he ˹the master˺ would not let him share his company, then ˹at least˺ let him share a morsel or two of it with him. He ˹the slave˺ did the hard work of preparing it.” (al-Bukhārī: 2557) “To the slave ˹give˺ his food and clothes, and do not overburden him with what he cannot bear.” (Muslim: 1662) “It is enough as sin that a man withholds the sustenance of the day from those he owns.” (Muslim: 996)
[862] Magnanimous people who observe such acts of kindness and extend them to others are urged not to be boastful about them. It was a habit of the Arabs at the time to gleefully mention their good deeds and charitable acts. (al-Tawḥīdī)
التفاسير العربية:
ترجمة معاني آية: (36) سورة: النساء
ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري - فهرس التراجم
ترجمة معاني القرآن الكريم إلى اللغة الإنجليزية - جار العمل عليها، ترجمة د. وليد بليهش العمري.