ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಕೆಲಸ ಪ್ರಗತಿಯಲ್ಲಿದೆ * - ಅನುವಾದಗಳ ವಿಷಯಸೂಚಿ
إِنَّمَا يُرِيدُ ٱلشَّيۡطَٰنُ أَن يُوقِعَ بَيۡنَكُمُ ٱلۡعَدَٰوَةَ وَٱلۡبَغۡضَآءَ فِي ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِ وَيَصُدَّكُمۡ عَن ذِكۡرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِۖ فَهَلۡ أَنتُم مُّنتَهُونَ
(91) Satan wants nothing but to sow enmity and hatred among you through intoxicants and gambling, and repel you from the remembrance of Allah[1250] and Prayer, will you not ˹then˺ desist?
[1250] Dhikr Allah is the remembrance and mentioning of God. In Islam it is a noteworthy act of worship through which one gains God's Pleasure and great reward, wards off the devil and disquieting thoughts, and gains comfort and peace in one’s heart and life: “Verily in mentioning Allah do hearts find comfort” (13: 28); the Prophet (ﷺ) was asked: “Which deed is seen as the best by Allah?” He replied: “That you die with your tongue moist with mentioning Allah” (al-Bukhārī, Khalq Afʿāl al-ʿIbād: 281; al-Ṭabarānī, al-Kabīr: 93); Muʿādh (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Never has a human done a thing more likely to save him from Allah’s Punishment than mentioning Allah, Glory be His” (Aḥmad: 4/239). Ibn al-Qayyim in al-Wābil al-Ṣayyib lists more than a hundred benefits and advantages for this act of worship. Little wonder, then, that Satan, man’s arch-enemy, is bent on driving people away from it and other acts of obedience to God, notably Prayer.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَأَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَٱحۡذَرُواْۚ فَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلۡبَلَٰغُ ٱلۡمُبِينُ
(92) Obey Allah and obey the Messenger and be on your guard. But should you turn away, then know that Our Messenger’s duty is nothing but clear delivery ˹of the Message˺.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَيۡسَ عَلَى ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ جُنَاحٞ فِيمَا طَعِمُوٓاْ إِذَا مَا ٱتَّقَواْ وَّءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ثُمَّ ٱتَّقَواْ وَّءَامَنُواْ ثُمَّ ٱتَّقَواْ وَّأَحۡسَنُواْۚ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ
(93) [1251]There is no ˹blame of ˺ sin for those who Believe and do good deeds over what they used to savour[1252] ˹in the past˺ if they: became Mindful, Believed and did good deeds; then became Mindful and Believed; then became Mindful and perfected ˹their deeds˺—Allah loves those who perfect ˹their deeds˺[1253].
[1251] The reason for this aya’s revelation is narrated by Anas (رضي الله عنه) whereby: “I was doling out wine to others in the house of Abū Ṭalḥah when the Messenger (ﷺ) ordered someone to call out to people that wine was made unlawful. At that Abū Ṭalḥah said to me: “Get out and drain the wine ˹vessels˺”. I went out and drained them and they ran in the roads of Madinah. Then some people said ˹wonderingly˺: “Some ˹of us˺ were killed while it was in their bellies!” Then Allah sent down: “There is no ˹blame of ˺ sin for those who Believe and do good deeds over what they used to savour if they…” (al-Bukhārī: 2464, Muslim: 1980). This aya is the last and final aya that was sent down regarding the ruling of wine and (other) intoxicant consumption and which forbids it once and for all. The other two being Ayas 2: 219 and 4: 43.
[1252] That is before the ruling came down. (al-Ṭabarī, al-Saʿdī)
[1253] These three parallel structures, along with the employment of the coordinator thumma (then), which signifies a longish separating period in-between, are meant to heighten the effect of the seriousness of this ruling (cf. Ibn ʿĀshūr). What used to take place before is pardoned, but Believers are made fully aware not to fall victim to this sin again, hence drawing deeply on the power of their Faith.
[1252] That is before the ruling came down. (al-Ṭabarī, al-Saʿdī)
[1253] These three parallel structures, along with the employment of the coordinator thumma (then), which signifies a longish separating period in-between, are meant to heighten the effect of the seriousness of this ruling (cf. Ibn ʿĀshūr). What used to take place before is pardoned, but Believers are made fully aware not to fall victim to this sin again, hence drawing deeply on the power of their Faith.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَيَبۡلُوَنَّكُمُ ٱللَّهُ بِشَيۡءٖ مِّنَ ٱلصَّيۡدِ تَنَالُهُۥٓ أَيۡدِيكُمۡ وَرِمَاحُكُمۡ لِيَعۡلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلۡغَيۡبِۚ فَمَنِ ٱعۡتَدَىٰ بَعۡدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٞ
(94) You who Believe, Allah shall test you with some game ˹well˺ within the reach of your hands and spears, so that Allah may Know[1254] he who fears Him in secret[1255]. Whoever transgresses after this, then his is a painful Punishment.
[1254] The kind of knowledge which is made apparent to people according to which some are rewarded and others punished. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1255] “Those who fear their Lord in secret, theirs is forgiveness and a great reward” (67: 12). Restraining one’s self from sinning while hidden from the eyes of others and that the sin being so tantalizingly facile is a great test of Faith.
[1255] “Those who fear their Lord in secret, theirs is forgiveness and a great reward” (67: 12). Restraining one’s self from sinning while hidden from the eyes of others and that the sin being so tantalizingly facile is a great test of Faith.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَقۡتُلُواْ ٱلصَّيۡدَ وَأَنتُمۡ حُرُمٞۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدٗا فَجَزَآءٞ مِّثۡلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحۡكُمُ بِهِۦ ذَوَا عَدۡلٖ مِّنكُمۡ هَدۡيَۢا بَٰلِغَ ٱلۡكَعۡبَةِ أَوۡ كَفَّٰرَةٞ طَعَامُ مَسَٰكِينَ أَوۡ عَدۡلُ ذَٰلِكَ صِيَامٗا لِّيَذُوقَ وَبَالَ أَمۡرِهِۦۗ عَفَا ٱللَّهُ عَمَّا سَلَفَۚ وَمَنۡ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنۡهُۚ وَٱللَّهُ عَزِيزٞ ذُو ٱنتِقَامٍ
(95) You who Believe, do not kill game while you are in a state of sanctity[1256], whoever kills any intentionally, then his penalty is ˹to compensate for it with one of ˺ the livestock equal to what he killed – so judged by two of you who are of sound judgement[1257] – as a gifted offering reaching the Kaʿbah[1258], or atoning ˹for it with providing˺ food for the destitute, or the equivalent of that in fasting, so that he may taste the consequence of his action. Allah has overlooked what took place in the past, but whoever does it anew, then Allah takes revenge on him—Allah is All-Prevailing, capable of vengeance[1259].
[1256] Ḥurum, in a state of sanctity, refers to whether you are donning iḥrām to perform Hajj or ʿumrah, or whether you are within the inviolable precincts, the ḥaram area (cf. Ibn Kathīr, al-Saʿdī).
[1257] Dhawā ʿadl (lit. two possessors of fairness) are two people known for their upright character and fair-mindedness (cf. Ibn ʿUthaymīn).
[1258] This compensative offering (hady) should reach the sanctified precincts (ḥaram), which is what is meant by the Kaʿbah here (cf. al-Qurṭubī, who cites the unanimity of exegetes over this issue), be slaughtered within its bounds and distributed to the needy among its inhabitants. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1259] Dhū intiqām (revenge, vengeance, retribution), is not an absolute Attribute or Name of Almighty God, but rather is bound by limitation to certain instances (cf. Ibn ʿUthaymīn). Hence why I have chosen here not to capitalize it as I always do with other Divine Names or Attributes.
[1257] Dhawā ʿadl (lit. two possessors of fairness) are two people known for their upright character and fair-mindedness (cf. Ibn ʿUthaymīn).
[1258] This compensative offering (hady) should reach the sanctified precincts (ḥaram), which is what is meant by the Kaʿbah here (cf. al-Qurṭubī, who cites the unanimity of exegetes over this issue), be slaughtered within its bounds and distributed to the needy among its inhabitants. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1259] Dhū intiqām (revenge, vengeance, retribution), is not an absolute Attribute or Name of Almighty God, but rather is bound by limitation to certain instances (cf. Ibn ʿUthaymīn). Hence why I have chosen here not to capitalize it as I always do with other Divine Names or Attributes.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಕೆಲಸ ಪ್ರಗತಿಯಲ್ಲಿದೆ - ಅನುವಾದಗಳ ವಿಷಯಸೂಚಿ
ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ