আল-কোৰআনুল কাৰীমৰ অৰ্থানুবাদ - ইংৰাজী অনুবাদ- ড. অলীদ ব্লেহেশ্ব ওমৰী- কাম চলি আছে * - অনুবাদসমূহৰ সূচীপত্ৰ
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ إِلَى ٱلۡمَرَافِقِ وَٱمۡسَحُواْ بِرُءُوسِكُمۡ وَأَرۡجُلَكُمۡ إِلَى ٱلۡكَعۡبَيۡنِۚ وَإِن كُنتُمۡ جُنُبٗا فَٱطَّهَّرُواْۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٞ مِّنكُم مِّنَ ٱلۡغَآئِطِ أَوۡ لَٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءٗ فَتَيَمَّمُواْ صَعِيدٗا طَيِّبٗا فَٱمۡسَحُواْ بِوُجُوهِكُمۡ وَأَيۡدِيكُم مِّنۡهُۚ مَا يُرِيدُ ٱللَّهُ لِيَجۡعَلَ عَلَيۡكُم مِّنۡ حَرَجٖ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمۡ وَلِيُتِمَّ نِعۡمَتَهُۥ عَلَيۡكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ
(6) [1123]You who Believe, when you rise up for Prayer wash your faces and your hands up to the elbows, and wipe your heads, and ˹wash˺ your feet up to the ankles. If you are in a state of ceremonial impurity[1124] then purify yourselves[1125]; ˹but˺ if you are ill[1126], travelling, or any of you comes from a low place[1127] ˹to relieve himself ˺, or touched women[1128] and you could not find water then seek clean earth, wiping with it your faces and your hands[1129]; Allah wants not to burden you, but He wants to purify[1130] you and perfect His favour on you[1131] that you may be thankful.
[1123] All the rulings mentioned in this sura are part of the perfection of Islam.
[1124] Janābah (ceremonial impurity) is that state which follows after having sexual intercourse or discharge of sperm because of arousal.
[1125] Fa-ṭṭahharū means to wash yourselves. (al-Ṭabarī, al-Saʿdī)
[1126] An illness which hinders people from using water. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1127] al-Ghā’iṭ originally means a depression in the land or ground lower than the surrounding area. Arabs of the time when needing to relieve themselves by urinating or excreting used to seek a low place in order to be hidden from the eyes of others. Later, the meaning was metonymically extended to mean the act of relieving one’s self. (Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah)
[1128] This could figuratively mean having sexual contact with them or literally merely touching them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Jurists hold different opinions on this, but the great Companion exegete, known as the interpreter of the Qur’an, Ibn ʿAbbās (رضي الله عنهما) opines that it is a euphemism for sexual intercourse (cf. Ibn al-ʿArabī, Aḥkām al-Qur’ān, Ibn Abū Ḥātim, Jaṣṣāṣ, Aḥkām al-Qur’ān).
[1129] That is perform the act of dry ablution or tayammum.
[1130] Both bodily and spiritually. (al-Ṭabarī, Ibn Kathīr)
[1131] By making His laws clear and easy. (al-Ṭabarī, al-Wāḥidī, Ibn ʿĀshūr)
[1124] Janābah (ceremonial impurity) is that state which follows after having sexual intercourse or discharge of sperm because of arousal.
[1125] Fa-ṭṭahharū means to wash yourselves. (al-Ṭabarī, al-Saʿdī)
[1126] An illness which hinders people from using water. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1127] al-Ghā’iṭ originally means a depression in the land or ground lower than the surrounding area. Arabs of the time when needing to relieve themselves by urinating or excreting used to seek a low place in order to be hidden from the eyes of others. Later, the meaning was metonymically extended to mean the act of relieving one’s self. (Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah)
[1128] This could figuratively mean having sexual contact with them or literally merely touching them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Jurists hold different opinions on this, but the great Companion exegete, known as the interpreter of the Qur’an, Ibn ʿAbbās (رضي الله عنهما) opines that it is a euphemism for sexual intercourse (cf. Ibn al-ʿArabī, Aḥkām al-Qur’ān, Ibn Abū Ḥātim, Jaṣṣāṣ, Aḥkām al-Qur’ān).
[1129] That is perform the act of dry ablution or tayammum.
[1130] Both bodily and spiritually. (al-Ṭabarī, Ibn Kathīr)
[1131] By making His laws clear and easy. (al-Ṭabarī, al-Wāḥidī, Ibn ʿĀshūr)
আৰবী তাফছীৰসমূহ:
وَٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ وَمِيثَٰقَهُ ٱلَّذِي وَاثَقَكُم بِهِۦٓ إِذۡ قُلۡتُمۡ سَمِعۡنَا وَأَطَعۡنَاۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ
(7) [1132]And remember Allah’s favour[1133] on you and the pledge[1134] by which He bound you when you said: “We listen and we obey”—be Mindful of Allah, indeed Allah knows best what the chests hide.
[1132] This passage which strongly reminds the Believers of their binding pledge with God, including that of respecting His ordained laws, is central to the Believing community. The coming passages which talk about the ‘pledges’ God had with earlier nations and how they reneged on them are illustrative examples that are meant to drive the message home (cf. Ibn Kathīr, Ibn ʿĀshūr).
[1133] Remembering God’s countless favours and our sincere gratitude to Him make it easier for those of Sincere Faith to follow His commands (cf. Ibn ʿUthaymīn).
[1134] To Believe in His Messenger (ﷺ) follow and support him, uphold His religion and deliver the Message to other people (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). ʿUbādah Ibn al-Ṣāmit (رضي الله عنه) said: “We swore an oath of allegiance to the Messenger of Allah (ﷺ) that we should listen and obey under all circumstances whether we liked it or not, that we would not defy those in charge of us, and that we would stand for what is right wherever we might be and never fear blame to carry out what Allah commanded” (al-Bukhārī: 7199, Muslim: 1840).
[1133] Remembering God’s countless favours and our sincere gratitude to Him make it easier for those of Sincere Faith to follow His commands (cf. Ibn ʿUthaymīn).
[1134] To Believe in His Messenger (ﷺ) follow and support him, uphold His religion and deliver the Message to other people (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). ʿUbādah Ibn al-Ṣāmit (رضي الله عنه) said: “We swore an oath of allegiance to the Messenger of Allah (ﷺ) that we should listen and obey under all circumstances whether we liked it or not, that we would not defy those in charge of us, and that we would stand for what is right wherever we might be and never fear blame to carry out what Allah commanded” (al-Bukhārī: 7199, Muslim: 1840).
আৰবী তাফছীৰসমূহ:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلۡقِسۡطِۖ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ
(8) You who Believe, be firmly upright[1135] for Allah, witnesses of justice, and do not let your resentment for ˹some˺ people hold you back from being just; be just, that is closer to Mindfulness. Be Mindful of Allah—Allah is indeed Knowledgeable of what you do.
[1135] Qawwāmūn li Allāh is to be ardent upholders of God’s rights, not seeking fame or worldly gain. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
আৰবী তাফছীৰসমূহ:
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَهُم مَّغۡفِرَةٞ وَأَجۡرٌ عَظِيمٞ
আৰবী তাফছীৰসমূহ:
আল-কোৰআনুল কাৰীমৰ অৰ্থানুবাদ - ইংৰাজী অনুবাদ- ড. অলীদ ব্লেহেশ্ব ওমৰী- কাম চলি আছে - অনুবাদসমূহৰ সূচীপত্ৰ
ড. অলীদ বালীহাশ্ব আল-ওমাৰী অনুবাদ কৰিছে।