કુરઆન મજીદના શબ્દોનું ભાષાંતર - અંગ્રેજી ભાષામાં અનુવાદ - ડૉ. વલીદ બ્લૈહિશ અલ્ ઉમરી - કાર્ય પ્રગતિમાં છે. * - ભાષાંતરોની અનુક્રમણિકા
أُحِلَّ لَكُمۡ صَيۡدُ ٱلۡبَحۡرِ وَطَعَامُهُۥ مَتَٰعٗا لَّكُمۡ وَلِلسَّيَّارَةِۖ وَحُرِّمَ عَلَيۡكُمۡ صَيۡدُ ٱلۡبَرِّ مَا دُمۡتُمۡ حُرُمٗاۗ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ
(96) The game of the sea and its food[1260] is lawful to you; an enjoyment for you and other wayfarers; ˹however still˺ unlawful to you is the game of the land as long as you are in a state of sanctity. Be Mindful of Allah to Whom you shall be gathered.
[1260] The game of the sea (ṣayd al-baḥr) and its food (ṭaʿāmuh) are the sea creatures that you fish alive and the dead ones that you scoop out, respectively. (al-Ṭabarī, al-Saʿdī)
અરબી તફસીરો:
۞ جَعَلَ ٱللَّهُ ٱلۡكَعۡبَةَ ٱلۡبَيۡتَ ٱلۡحَرَامَ قِيَٰمٗا لِّلنَّاسِ وَٱلشَّهۡرَ ٱلۡحَرَامَ وَٱلۡهَدۡيَ وَٱلۡقَلَٰٓئِدَۚ ذَٰلِكَ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٌ
(97) [1261]Allah made the Kaʿbah, the Sanctified House, a bastion ˹of well-being˺[1262]; as well as the sacrosanct month, gifted offerings, garlanded sacrifices ˹are instituted for good cause[1263]˺. That, so you may know that Allah ˹perfectly˺ Knows what is in the Heavens and Earth—verily Allah Knows everything.
[1261] Although it seamlessly flows from the previous passage, this aya and the next can be further read within the light of Aya 5: 2 above. Here, the reason for how much stake God places on the violation of these Symbols of His (عز وجل) is stated; there has got to be a place and a time where all people and creatures feel safe and in harmony under their Creator’s will.
[1262] Qiyām traces its meaning to erectness and/or taking care of affairs (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). That God made the Kaʿbah qiyāman li al-nās signifies both their religious, e.g. Prayers, Hajj, ʿumrah, etc., and worldly affairs, e.g. trade in all sorts of produce, getting together and knowing each other, etc., are upheld and safeguarded in and around it (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī).
Even before Islam, the Sanctified House was a source of guidance to people through which some were constantly reminded of God, especially those known as al-Aḥnāf (the rightly inclined), and a great source of worldly gains to all Arabs who visited it, but especially a great source of power, wealth and prestige to the Qurayshites (cf. Ibn ʿĀshūr). “They said ˹to you Muhammad˺, “If we were to follow ˹True˺ guidance with you, we would certainly be snatched away from our land!” Have We not established for them a safe haven ˹in Makkah˺ to which fruits of all kinds are brought as a provision from Us? But most of them do not realize ˹this favour˺” (28: 57).
[1263] People will feel safe for their lives and livelihoods during the sacrosanct months, and thus prosper. They will also put these offerings to good use and from which they will eat and manufacture different artifacts from their hides (cf. al-Ṭabarī, al-Saʿdī). These are also meant to instill the virtue of self restraint in people.
[1262] Qiyām traces its meaning to erectness and/or taking care of affairs (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). That God made the Kaʿbah qiyāman li al-nās signifies both their religious, e.g. Prayers, Hajj, ʿumrah, etc., and worldly affairs, e.g. trade in all sorts of produce, getting together and knowing each other, etc., are upheld and safeguarded in and around it (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī).
Even before Islam, the Sanctified House was a source of guidance to people through which some were constantly reminded of God, especially those known as al-Aḥnāf (the rightly inclined), and a great source of worldly gains to all Arabs who visited it, but especially a great source of power, wealth and prestige to the Qurayshites (cf. Ibn ʿĀshūr). “They said ˹to you Muhammad˺, “If we were to follow ˹True˺ guidance with you, we would certainly be snatched away from our land!” Have We not established for them a safe haven ˹in Makkah˺ to which fruits of all kinds are brought as a provision from Us? But most of them do not realize ˹this favour˺” (28: 57).
[1263] People will feel safe for their lives and livelihoods during the sacrosanct months, and thus prosper. They will also put these offerings to good use and from which they will eat and manufacture different artifacts from their hides (cf. al-Ṭabarī, al-Saʿdī). These are also meant to instill the virtue of self restraint in people.
અરબી તફસીરો:
مَّا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَٰغُۗ وَٱللَّهُ يَعۡلَمُ مَا تُبۡدُونَ وَمَا تَكۡتُمُونَ
(99) The Messenger’s duty is nothing but delivery ˹of the Message˺—Allah Knows what you reveal and what you conceal[1264].
[1264] Fully realizing that God surely watches over their actions and is aware of their intentions, and now that His Message has been clearly delivered by the Messenger (ﷺ), Believers are left to their consciences and are warned, on pain of a severe punishment, against violating His commands. However, they are also to realize that God overlooks the sins of those of His servants who repent to Him, and being the Most Merciful, He will not burden anyone with that which he cannot bear (cf. 3: 286).
અરબી તફસીરો:
قُل لَّا يَسۡتَوِي ٱلۡخَبِيثُ وَٱلطَّيِّبُ وَلَوۡ أَعۡجَبَكَ كَثۡرَةُ ٱلۡخَبِيثِۚ فَٱتَّقُواْ ٱللَّهَ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ لَعَلَّكُمۡ تُفۡلِحُونَ
(100) Say ˹Muhammad˺: “The evil and the good are not equal even though the abundance of the evil may fascinate you”. So fear Allah, people of sound reason, so that you might be successful[1265].
[1265] People are reminded of this fact so that they persevere in the constant fight against temptation. Ironically, evil might be the more conspicuous of the two and readily strikes the eye, at which the person wonders and/or is allured (aʿjaba) by it, but this does not make it the more virtuous of the two. Belief and Denial, obedience and rebellion, and lawful and forbidden deeds are not one and the same and that more people are, in fact, Denying, rebelling and committing forbidden deeds does not make evil justifiable or lawful. In the end, those who are Mindful and are really of sound enough reason to pay heed will be the ones who will eventually attain success. “And ˹surely˺ the final round is for the Mindful” (7: 128).
અરબી તફસીરો:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَسۡـَٔلُواْ عَنۡ أَشۡيَآءَ إِن تُبۡدَ لَكُمۡ تَسُؤۡكُمۡ وَإِن تَسۡـَٔلُواْ عَنۡهَا حِينَ يُنَزَّلُ ٱلۡقُرۡءَانُ تُبۡدَ لَكُمۡ عَفَا ٱللَّهُ عَنۡهَاۗ وَٱللَّهُ غَفُورٌ حَلِيمٞ
(101) [1266]You who Believe, do not ask about matters, which if explained to you would displease you. But if you ask about them while the Qur’an is being sent down, they will be explained to you[1267]. Allah overlooked them[1268]—Allah is indeed All-Forgiving, All-Forbearing[1269].
[1266] Believers are urged here to uphold and hold tightly to what was delivered to them by the most trustworthy Messenger (ﷺ) (cf. 3: 103). Questions, and especially contrived questions, when responded to will inevitably widen the circle of Divine ordinances and this might make it difficult for Believers to act on them. God, in His infinite wisdom, perfected His religion, ensuring it was not onerous for people so that it would be easy for them to follow in order to win His great rewards: “Allah wants not to burden you, but He wants to purify you and perfect His favour on you that you may be thankful” (5: 6, cf. also 22: 78). Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “People, Allah has ordained Hajj for you so perform it”. A man stood up and said: “Every year, Messenger of Allah?” The Messenger did not answer him until he repeated the question three times. Then he said: “Had I said: “Yes”, then it would be binding and you would not be able to bear it”. Then he added: “You should not be pestering me with questions when I hold my peace. What brought about the ruination of those who came before you is their persistence in asking questions and incessantly counselling their Prophets. If I command you something, do it as much as you can and if I warn you against a matter avoid it altogether” (Muslim: 1337). Saʿd Ibn Abī Waqqāṣ (رضي الله عنه) narrated that the Prophet (ﷺ) said: “The bearer of the most grievous of sins among the Muslims is the one who asks a question about something which was not declared unlawful ˹in the first place˺ but which was pronounced so because of this question” (al-Bukhārī: 7289, Muslim: 2358). This outlook captures the essence of Islam, the most perfect of all religions, which is very much in tune with human nature.
[1267] It is alright to ask sincere questions about a portion of the Qur’an that one cannot understand and/or to make sure of a particular ruling. Such questions deserve to be answered as much as they are warranted and legitimate (cf. al-Ṭabarī, al-Wāḥidī, Ibn Rajab, al-Saʿdī).
[1268] This could mean that: 1) God overlooked your questioning and does not hold you to account for your oversight (cf. al-Ṭabarī, al-Wāḥidī); 2) God warned you against such questioning but allows it once a revelation with its regard comes down from Him (Ibn ʿĀshūr); 3) what was not mentioned in the Qur’an is part of what He pardoned so do not bring these up since they were not brought up by God Himself (cf. Ibn Kathīr, al-Saʿdī).
[1269] “If Allah were to punish people for what they have committed, He would not have left a single living being on the back of Earth. But He delays them for an appointed term. And when their time arrives, then surely Allah is All-Seeing of His servants” (35: 45).
[1267] It is alright to ask sincere questions about a portion of the Qur’an that one cannot understand and/or to make sure of a particular ruling. Such questions deserve to be answered as much as they are warranted and legitimate (cf. al-Ṭabarī, al-Wāḥidī, Ibn Rajab, al-Saʿdī).
[1268] This could mean that: 1) God overlooked your questioning and does not hold you to account for your oversight (cf. al-Ṭabarī, al-Wāḥidī); 2) God warned you against such questioning but allows it once a revelation with its regard comes down from Him (Ibn ʿĀshūr); 3) what was not mentioned in the Qur’an is part of what He pardoned so do not bring these up since they were not brought up by God Himself (cf. Ibn Kathīr, al-Saʿdī).
[1269] “If Allah were to punish people for what they have committed, He would not have left a single living being on the back of Earth. But He delays them for an appointed term. And when their time arrives, then surely Allah is All-Seeing of His servants” (35: 45).
અરબી તફસીરો:
قَدۡ سَأَلَهَا قَوۡمٞ مِّن قَبۡلِكُمۡ ثُمَّ أَصۡبَحُواْ بِهَا كَٰفِرِينَ
[1270] These people did not ask these questions out of a genuine need for knowledge but instead due to a lack of sincere willingness to carry out what they were commanded to: it was just too convenient for them to disregard what was explained to them. (Ibn Kathīr, al-Saʿdī)
અરબી તફસીરો:
مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٖ وَلَا سَآئِبَةٖ وَلَا وَصِيلَةٖ وَلَا حَامٖ وَلَٰكِنَّ ٱلَّذِينَ كَفَرُواْ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَۖ وَأَكۡثَرُهُمۡ لَا يَعۡقِلُونَ
(103) [1271]Allah allowed none ˹of the so-called˺ baḥīrah, nor sā’ibah, nor waṣīlah, nor ḥām but the Deniers fabricate lies against Allah; most of them have no sense.
[1271] As much as people are warned against asking questions about matters which were not ordained on them, they are not to abide by laws which were also not decreed by God (cf. Ibn ʿĀdil). The four categories mentioned in this aya are those states of livestock which Arab pagans forbade use of, or did so for specific idolatry practices. They are, as ordered here: baḥīrah, a she-camel which has given five live births and whose ear they would slit and make its riding and milking forbidden; sā’ibah, a she-camel, a cow, goat or ewe which they would set free to roam and graze in fulfillment of an oath or as an act of obedience to their gods; waṣīlah, the seventh live birth of a livestock. If it were male they would slaughter it, but if it were female they would pronounce its meat and milk forbidden for women; ḥām, a male livestock which successfully breeds ten live births, which they would announce as ‘protected’ (or pensioned) and so not use it for riding or conveying loads (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). They inherited these groundless, seemingly devotional, laws from their forefathers, whom they venerated, but whom had no knowledge of God’s laws. They lacked Divine inspiration, a fact which rendered them senseless, following their own desires and superstitions.
અરબી તફસીરો:
કુરઆન મજીદના શબ્દોનું ભાષાંતર - અંગ્રેજી ભાષામાં અનુવાદ - ડૉ. વલીદ બ્લૈહિશ અલ્ ઉમરી - કાર્ય પ્રગતિમાં છે. - ભાષાંતરોની અનુક્રમણિકા
તેનું અનુવાદ ડૉ. વલીદ બ્લૈહિશ અલ્ ઉમરી દ્વારા કરવામાં આવ્યું.