แปลความหมายอัลกุรอาน - คำแปลภาษาอังกฤษ - ดร.วะลีด เบลเฮช อัลอุมะรีย์ (กำลังดำเนินการ) * - สารบัญคำแปล
مِنۡ أَجۡلِ ذَٰلِكَ كَتَبۡنَا عَلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٖ فِي ٱلۡأَرۡضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعٗا وَمَنۡ أَحۡيَاهَا فَكَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعٗاۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرٗا مِّنۡهُم بَعۡدَ ذَٰلِكَ فِي ٱلۡأَرۡضِ لَمُسۡرِفُونَ
(32) [1165]For this reason We decreed for the Children of Israel that whoever kills a person – unless for killing another or spreading corruption in the land – it shall be as if he killed all people and whoever saves a life then it is as if he gave life to all people. Indeed our Messengers came to them with clear evidences, and then many of them still committed excesses[1166] in the land.
[1165] Given the millennia that separate this episode of Adam’s two direct descendants and the setting down of Jewish laws, what, then, is the coherence between Ayas 31and 32? Specifically, how was the story of Cain and Abel causative to the law passed to the Children of Israel? The relevance of this aya is better grasped with reference to Aya 15 above: “People of the Book, here is Our Messenger coming to you to reveal to you much of what you used to hide and overlooks much—indeed there has come to you a Light and a clarifying Book”. A similar wording of this aya (5: 32; with the notable exception that the Qur’an talks about all humans and not just Israelites,) is found in the Talmud (particularly in the Mishnah which is known as the Oral Law) in a comment on Genesis 4:10 when it is said that God spoke admonishingly to Cain for killing his brother. The exact statement is: “Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world” (Mishnah, Sanhedrin, 4:5; emphasis added). Clearly what is being brought to the fore here, which brings out the connection between the story of Cain and Abel and the Children of Israel, is textual par excellence. They ‘committed excesses’ in shedding blood and committing sins and thus this legal stipulation of theirs, which they willingly overlooked or distorted from its proper position, was ‘revealed’ in the Qur’an, which is ‘a Light and a Clarifying Book’.
One other point that needs to be clarified here and in light of the above is the applicability of this law to Muslims. The fact that this verse was ‘revealed’ as an aya of the Qur’an and not ‘overlooked’ for being irrelevant, given the overruling nature of the Islamic law, God’s last revealed canon, underlines its universal validity. The stern punishment in the next aya (5: 33) follows from the grave nature of murder which is highlighted in this aya.
[1166] Musrifūn (lit. wasteful) means unreservedly committing gravely vile deeds. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
One other point that needs to be clarified here and in light of the above is the applicability of this law to Muslims. The fact that this verse was ‘revealed’ as an aya of the Qur’an and not ‘overlooked’ for being irrelevant, given the overruling nature of the Islamic law, God’s last revealed canon, underlines its universal validity. The stern punishment in the next aya (5: 33) follows from the grave nature of murder which is highlighted in this aya.
[1166] Musrifūn (lit. wasteful) means unreservedly committing gravely vile deeds. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
ตัฟสีรต่างๆ ภาษาอาหรับ:
إِنَّمَا جَزَٰٓؤُاْ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسۡعَوۡنَ فِي ٱلۡأَرۡضِ فَسَادًا أَن يُقَتَّلُوٓاْ أَوۡ يُصَلَّبُوٓاْ أَوۡ تُقَطَّعَ أَيۡدِيهِمۡ وَأَرۡجُلُهُم مِّنۡ خِلَٰفٍ أَوۡ يُنفَوۡاْ مِنَ ٱلۡأَرۡضِۚ ذَٰلِكَ لَهُمۡ خِزۡيٞ فِي ٱلدُّنۡيَاۖ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٌ
(33) [1167]Indeed the ˹only just˺ recompense for those who wage war against Allah and His Messenger and walk the land spreading corruption is that they should be relentlessly[1168] killed, crucified[1169], their hands and feet be cut off on alternate sides[1170] or they should be exiled from the land[1171]. That is disgrace for them in the worldly life, and in the Hereafter theirs is a great Punishment.
[1167] This passage, which legalizes and regulates judicious killing, deals especially with those who disrupt peace in society and willingly and wastefully destroy the lives and livelihoods of others. It is well known that this aya details the penal code for such acts as highway robbery and banditry (cf. al-Saʿdī), known in Islamic law as ḥadd al-ḥirābah (lit. the penal code of waging war). Such heinous violations of God’s laws and the rights of others are taken as waging war against God and His Messenger, because they brazenly breach religious teachings.
The particle aw (or) denotes that those in charge of the rule of law may choose from these detailed forms of punishment whatever they deem befitting, given the seriousness of the crime and the circumstances surrounding it, to make an example of the perpetrators so that no one will think of following their example (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī).
[1168] This word, ‘relentlessly’, is used to compensate for the hyperbolic form (ṣīghat al-mubālaghah) in which these types of punishment come, i.e. yuqattalū (killed), yuṣallabū (crucified), tuqaṭṭaʿa (cut off). The form employed here underlines the sternness with which these punishments are to be carried out (cf. Ibn ʿĀshūr).
[1169] Yuṣallabū means crucified either prior to their killing or after their killing. It is a corrective measure that displays them as examples for others. (Ibn ʿAṭiyyah, Ibn ʿĀshūr, al-Shinqīṭī)
[1170] Min khilāf that is the culprit’s right hand along with his left foot or vice versa; but not two limbs on the same side. (al-Ṭabarī, Ibn ʿUthaymīn)
[1171] Yunfaw min al-arḍ is to be expelled from his country of residence to another (cf. al-Ṭabarī, Ibn ʿĀshūr, al-Shinqīṭī); or expelled from the country where he committed his crime (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn ʿUthaymīn); or that he be incarcerated (cf. al-Ṭabarī).
The particle aw (or) denotes that those in charge of the rule of law may choose from these detailed forms of punishment whatever they deem befitting, given the seriousness of the crime and the circumstances surrounding it, to make an example of the perpetrators so that no one will think of following their example (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī).
[1168] This word, ‘relentlessly’, is used to compensate for the hyperbolic form (ṣīghat al-mubālaghah) in which these types of punishment come, i.e. yuqattalū (killed), yuṣallabū (crucified), tuqaṭṭaʿa (cut off). The form employed here underlines the sternness with which these punishments are to be carried out (cf. Ibn ʿĀshūr).
[1169] Yuṣallabū means crucified either prior to their killing or after their killing. It is a corrective measure that displays them as examples for others. (Ibn ʿAṭiyyah, Ibn ʿĀshūr, al-Shinqīṭī)
[1170] Min khilāf that is the culprit’s right hand along with his left foot or vice versa; but not two limbs on the same side. (al-Ṭabarī, Ibn ʿUthaymīn)
[1171] Yunfaw min al-arḍ is to be expelled from his country of residence to another (cf. al-Ṭabarī, Ibn ʿĀshūr, al-Shinqīṭī); or expelled from the country where he committed his crime (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn ʿUthaymīn); or that he be incarcerated (cf. al-Ṭabarī).
ตัฟสีรต่างๆ ภาษาอาหรับ:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَٰهِدُواْ فِي سَبِيلِهِۦ لَعَلَّكُمۡ تُفۡلِحُونَ
(35) [1172]You who Believe, be Mindful of Allah, seek the means ˹to be nearer˺ to Him[1173] and strive in His path, that you may be successful.
[1172] This passage is parenthetical, separating the two thematically related passages that precede and follow it and whereby both deal with the severe punishment incumbent on aggression against others (cf. Ibn ʿĀshūr). To be encouraged to carry out these penalties, hard as they, Believers have to be reminded of the wider issues involved: being Mindful of God and seeking His Pleasure through submission to His will, as well as the severe Punishment that God promises the Deniers who rebel against His will. Should perpetrators sincerely repent, however, and make amends, they are to be pardoned (cf. al-Tafsīr al-Muyassar): thus, the judicious employment of God’s Most Elevated Attributes – “All-Forgiving, Most Merciful” – in both instances.
[1173] Ibtaghū ilayhi al-wasīlah is to do one’s absolute best and seek out the ways and means to be closer to Godliness; by doing what pleases God Almighty. (al-Ṭabarī, al-Saʿdī)
[1173] Ibtaghū ilayhi al-wasīlah is to do one’s absolute best and seek out the ways and means to be closer to Godliness; by doing what pleases God Almighty. (al-Ṭabarī, al-Saʿdī)
ตัฟสีรต่างๆ ภาษาอาหรับ:
إِنَّ ٱلَّذِينَ كَفَرُواْ لَوۡ أَنَّ لَهُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا وَمِثۡلَهُۥ مَعَهُۥ لِيَفۡتَدُواْ بِهِۦ مِنۡ عَذَابِ يَوۡمِ ٱلۡقِيَٰمَةِ مَا تُقُبِّلَ مِنۡهُمۡۖ وَلَهُمۡ عَذَابٌ أَلِيمٞ
(36) Indeed those who Deny if they have in their possession all that the Earth holds and double the measure, so that they would ransom themselves with it, it will not be accepted from them—theirs is a painful Punishment[1174].
[1174] “Those who Deny and die as Deniers, ˹as much as˺ Earth’s fill of gold will not be accepted from them, even if they were to ransom themselves with it—for those is a painful Punishment and they will have no helpers.” (3: 91; 13:18 and 39:47)
ตัฟสีรต่างๆ ภาษาอาหรับ:
แปลความหมายอัลกุรอาน - คำแปลภาษาอังกฤษ - ดร.วะลีด เบลเฮช อัลอุมะรีย์ (กำลังดำเนินการ) - สารบัญคำแปล
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