የይዘት ትርጉም ምዕራፍ አል-አንዓም - የእንግሊዝኛ ትርጉም - በዶ/ር ወሊድ ብሊሂሽ አል-ዑመሪይ - ገና ያልተጠናቀቀ - የገፅ ቁጥር 147 - የቅዱስ ቁርዓን ማህደር

143 : 6

ثَمَٰنِيَةَ أَزۡوَٰجٖۖ مِّنَ ٱلضَّأۡنِ ٱثۡنَيۡنِ وَمِنَ ٱلۡمَعۡزِ ٱثۡنَيۡنِۗ قُلۡ ءَآلذَّكَرَيۡنِ حَرَّمَ أَمِ ٱلۡأُنثَيَيۡنِ أَمَّا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِۖ نَبِّـُٔونِي بِعِلۡمٍ إِن كُنتُمۡ صَٰدِقِينَ

(143) ^[1518]˹Now, these livestock are˺ eight mates^[1519], two of sheep and two of goats. Say ˹Muhammad˺: “˹Pray you˺ Did He forbid the two males or the two females, or what is contained in the wombs of the two females?^[1520] Tell me with knowledge^[1521], if you are truthful!”

[1518] This passage delivers a knockout argument and highlights the folly of the heathen laws which, to say the least, lack wisdom and are prone to be derided if looked at critically as in this passage (al-Biqāʿī, Naẓm al-Durar).
[1519] “He created you from a single soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates...” (39: 6).
[1520] This brings into question the wisdom behind their declaring unlawful some of the mentioned kinds (males, females and embryos) but not all of them, and as to why some of these were made unlawful in particular and not all of them since the same principles apply in all parallel cases (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). If a male sheep was declared unlawful then why not a he goat?; if a female sheep was declared unlawful then why not a she goat?; if an embryo in the womb of the female sheep was declared unlawful then, by the same token, why was the embryo in the womb of the she goat not declared so? (al-Rāzī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1521] That is this peculiar choice is not justified by proper knowledge! (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). It also mounts a challenge to the Arabs of the time who claimed to follow the creed of Abraham (عليه السلام).

144 : 6

وَمِنَ ٱلۡإِبِلِ ٱثۡنَيۡنِ وَمِنَ ٱلۡبَقَرِ ٱثۡنَيۡنِۗ قُلۡ ءَآلذَّكَرَيۡنِ حَرَّمَ أَمِ ٱلۡأُنثَيَيۡنِ أَمَّا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِۖ أَمۡ كُنتُمۡ شُهَدَآءَ إِذۡ وَصَّىٰكُمُ ٱللَّهُ بِهَٰذَاۚ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبٗا لِّيُضِلَّ ٱلنَّاسَ بِغَيۡرِ عِلۡمٍۚ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ

(144) “And two of camels and two of cattle. Say ˹Muhammad˺: “˹Pray you˺ Did He forbid the two males or the two females, or what is contained in the wombs of the two females? Or were you witness as Allah bade you to this ˹commandment˺?”^[1522] Who is more unjust than one who fabricates lies against Allah to misguide people with no basis in ˹proper˺ knowledge—verily Allah guides not the wrongful people.

[1522] This alludes to the fact that their so-called laws were not based on a revelation from the Creator of all things, Almighty God, which is the real source of proper knowledge (cf. al-Saʿdī).

145 : 6

قُل لَّآ أَجِدُ فِي مَآ أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٖ يَطۡعَمُهُۥٓ إِلَّآ أَن يَكُونَ مَيۡتَةً أَوۡ دَمٗا مَّسۡفُوحًا أَوۡ لَحۡمَ خِنزِيرٖ فَإِنَّهُۥ رِجۡسٌ أَوۡ فِسۡقًا أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦۚ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٖ وَلَا عَادٖ فَإِنَّ رَبَّكَ غَفُورٞ رَّحِيمٞ

(145) Say ˹Muhammad˺: “I find none in what is revealed to me forbidden for any eater to eat thereof, except it being carrion, flowing blood, swine flesh then it is a defilement^[1523], or ˹further˺ an act of contravention intended ˹as sacrifice˺ for others besides Allah”.^[1524] ˹Yet˺ Whoever is forced ˹by necessity˺ – neither transgressing nor going to excess – he is not guilty of sin—certainly Allah is All-Forgiving, Most Merciful.

[1523] Rijs is something which is abhorrently filthy and desecrated (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). To these types of forbidden foods are added the ones in Aya 3 of Sura al-Mā’idah, a late Madinan sura, which ‘perfected’ the religion and detailed its rulings for Believers (cf. al-Qurṭubī). For a detailed discussion of the types mentioned here see Aya 173.
[1524] All that which is intended as sacrifice for others besides God is also added to this list of prohibited foods (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).

146 : 6

وَعَلَى ٱلَّذِينَ هَادُواْ حَرَّمۡنَا كُلَّ ذِي ظُفُرٖۖ وَمِنَ ٱلۡبَقَرِ وَٱلۡغَنَمِ حَرَّمۡنَا عَلَيۡهِمۡ شُحُومَهُمَآ إِلَّا مَا حَمَلَتۡ ظُهُورُهُمَآ أَوِ ٱلۡحَوَايَآ أَوۡ مَا ٱخۡتَلَطَ بِعَظۡمٖۚ ذَٰلِكَ جَزَيۡنَٰهُم بِبَغۡيِهِمۡۖ وَإِنَّا لَصَٰدِقُونَ

(146) ^[1525]And for those of Jewish faith, We prohibited all animals of nails^[1526], and from cattle, sheep and goats We prohibited for them their fat except what their backs hold or the entrails or what mixes with bone^[1527]; that We imposed on them for their transgression—Indeed We are all but Truthful.

[1525] This is mentioned here to further specify the generalization that all food is lawful except what was told of in the previous aya since lawful food applies to all humans and not only Believers; God-ordained rulings are thus detailed (cf. al-Biqāʿī, Naẓm al-Durar). Furthermore, since mention was made earlier of the fact that setting laws is to be backed by Divine revelation, such a law is cited as example here (cf. Abū Ḥayyān).
[1526] Clawed animals that have nails in their toes, e.g. camels, ostriches, duck, geese, etc. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1527] The fat on animals’ backs, in their entrails or that which is mixed with bones are all exempted from this general ruling. (al-Ṭabarī, al-Shinqīṭī, al-ʿAdhb al-Namīr)