કુરઆન મજીદના શબ્દોનું ભાષાંતર - અંગ્રેજી ભાષામાં અનુવાદ - ડૉ. વલીદ બ્લૈહિશ અલ્ ઉમરી - કાર્ય પ્રગતિમાં છે.
قَالَا رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ
[1593] Their immediate repentance sharply contrasts with Satan’s haughty stance upon his disobedience of God: “Adam received a few words ˹a supplication˺ from His Lord, and He forgave him; He is the All-Forgiving the Most Merciful” (2: 37). The one who sins and seeks repentance is more likely to be forgiven: “Verily Allah likes those who repeatedly repent and those who purify themselves” (2: 222).
قَالَ ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوّٞۖ وَلَكُمۡ فِي ٱلۡأَرۡضِ مُسۡتَقَرّٞ وَمَتَٰعٌ إِلَىٰ حِينٖ
قَالَ فِيهَا تَحۡيَوۡنَ وَفِيهَا تَمُوتُونَ وَمِنۡهَا تُخۡرَجُونَ
يَٰبَنِيٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسٗا يُوَٰرِي سَوۡءَٰتِكُمۡ وَرِيشٗاۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٰلِكَ خَيۡرٞۚ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ
[1594] The detailing of the bliss of ‘raiment’ that was given to the children of Adam is a symbolic reminder of how much they should guard their cover of modesty lest Satan and his kind ‘rip it off’ them with their insinuations and make them fall into sin as much as he did to their parents, thus ‘lowering’ their moral status.
[1595] Rīsh literally means the feathers of birds. Birds find protection and beauty in their feathers (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 12: 255). However, here it means luxuriant garments which are used for beautification (al-Ṭabarī, al-Jawharī, al-Ṣiḥāḥ, 3/1008, al-Baghawī, Ibn ʿĀshūr).
[1596] There are three types of raiment spoken of here: the clothing which is necessary to cover one’s nakedness, thus basically setting humans apart from animals; luxuriant feathery garments as adornments showing God’s honouring of humans (cf. Ayas 31-32 below), and the most superior ‘raiment’, i.e. that of Mindfulness of God and paying Him heed. This elevates humans to new heights for such ‘raiment’ both protects the human against Satan and his kind, who lie in waiting unseen, and, in more than one aspect, adorns him.
يَٰبَنِيٓ ءَادَمَ لَا يَفۡتِنَنَّكُمُ ٱلشَّيۡطَٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ يَنزِعُ عَنۡهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوۡءَٰتِهِمَآۚ إِنَّهُۥ يَرَىٰكُمۡ هُوَ وَقَبِيلُهُۥ مِنۡ حَيۡثُ لَا تَرَوۡنَهُمۡۗ إِنَّا جَعَلۡنَا ٱلشَّيَٰطِينَ أَوۡلِيَآءَ لِلَّذِينَ لَا يُؤۡمِنُونَ
وَإِذَا فَعَلُواْ فَٰحِشَةٗ قَالُواْ وَجَدۡنَا عَلَيۡهَآ ءَابَآءَنَا وَٱللَّهُ أَمَرَنَا بِهَاۗ قُلۡ إِنَّ ٱللَّهَ لَا يَأۡمُرُ بِٱلۡفَحۡشَآءِۖ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ
[1597] The heathen practice of the Arabs who used to circumambulate around the Kaʿbah naked as part of their so-called pilgrimage rites (cf. al-Ṭabarī, Ibn Taymiyyah, Majmūʿ al-Fatāwā, 21/276, Ibn Rajab, Fatḥ al-Bārī, 2/335), is being alluded to here and is something of a subtext to be found throughout these opening passages. It bears special significance because it is indicative of how morally low they stooped; that is for taking Satan as ally and following in his footsteps generation after another. Devotional acts of worship are not to be mixed with base desires and lewdness. This ‘vice’ is the vilest of all acts, and sound human nature rebels against it (as much as Adam and Eve instinctively wanted to cover up from each other in Paradise) (cf. Ibn ʿĀshūr).
قُلۡ أَمَرَ رَبِّي بِٱلۡقِسۡطِۖ وَأَقِيمُواْ وُجُوهَكُمۡ عِندَ كُلِّ مَسۡجِدٖ وَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَۚ كَمَا بَدَأَكُمۡ تَعُودُونَ
[1598] al-Qisṭ is fairness with regards to acts of worship by devoting them solely to God, and transactions by being fair to others (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī). al-Qist captures the totality of the true heavenly religion; it is a middle ground between extremes: monotheism is a middle ground between Association and atheism, calculated generosity is a middle ground between tightfistedness and wastefulness, and so on and so forth. It is the source of all virtue (cf. Ibn ʿĀshūr).
[1599] Iqāmat al-wajh (lit. keeping the face forward facing) is dedicating worship only and wholeheartedly to God: “I hereby direct my face to He Who Originated the Heavens and Earth, ˹being˺ rightly-oriented, and never am I one of the Associators” (6: 79). Ibn ʿĀshur explains: “That one ‘devotes his face’ is illustrative of the perfection of the dedication of worship in its designated places. It is like when a person directs his undivided attention to see something very important; he does not look left or right. This pure dedication is called iqāmat al-wajh because it keeps the face absolutely forward facing. This means that Allah enjoined people to keep their faces upright in places of worship, because they are where the Lord is glorified; He did not enjoin people to glorify Him or ennoble His places of worship with anything let alone nakedness or Associating with Him…. Prohibiting nakedness is purposeful here because the word fāḥishah (vice) entails it and because the context bears it out; the conferment of raiment and the prohibition of nudity being underlined”. ʿAlī Ibn Abī Ṭālib (رضي الله عنه) reported that the Messenger of Allah (ﷺ) when standing for Prayer used to say: “I turn my face to He Who originated the creation of the Heavens and Earth being rightly-oriented ˹in religion˺ and not being one of the Associators. Indeed, my Prayer, devotional rites, life and death belong to Allah, there is no Associating with Him. With this I have been bade and I am one of those who submit. O Allah! You are the King, there is no god ˹worthy of worship˺ but You. You are my Lord and I am Your servant. I have transgressed against myself and confessed my misdeeds. Forgive all my misdeeds, no one forgives misdeeds but You. Guide me to the best of manners, no one guides to them but You. Drive bad manners away from me, no one drives them away but You. I hold fast to worshipping You, which immensely helped me ˹and pleased me˺. All that is good is in Your Hands. Evil is not to be ascribed to You. My success is from You and I turn to You ˹in all my affairs˺. Glorified and exalted You are. I ask You for forgiveness and turn in repentance to You” (Muslim: 771). al-Barā’ Ibn ‘Āzib (رضي الله عنه) said that the Prophet (ﷺ) said: “When you want to go to bed perform wuḍū’ in the same way as you would for Prayer, then lie on your right side and say: “O Allah! I have submitted my soul to You and directed my face towards You, and I have entrusted You with ˹all˺ my affairs, and I have depended on You ˹with all my affairs˺, expecting Your favour and dreading Your punishment. There is no fleeing or refuge from You except to You. I Believe in the Book you have revealed and the Prophet you have sent. If you die that night, you will die in ˹the state of˺ fiṭrah (pure Faith). Make them the last things you say” (al-Bukhārī: 6311, Muslim: 2710).
[1600] They are to be mindful that the One Who created them the first time is Able to resurrect them for Judgement (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr): “And he cites an example for Us, forgetting his own creation. He said: “Who can give life back to bones after they have decayed? *Say: “The One Who made them in the first place will resurrect them. He is fully aware of every creation”” (36: 78-79).
فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيۡهِمُ ٱلضَّلَٰلَةُۚ إِنَّهُمُ ٱتَّخَذُواْ ٱلشَّيَٰطِينَ أَوۡلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحۡسَبُونَ أَنَّهُم مُّهۡتَدُونَ
[1601] “Indeed, those who revert ˹to Denying˺ after guidance has become clear to them; Satan has tempted them, luring them with false hope” (47: 25); “Say: “Shall I inform you who are the greatest losers in respect to their deeds? *Those whose efforts go astray in the worldly life, while they reckon that they are virtuous in their works. *It is they who Denied the Signs of their Lord and their meeting with Him, their deeds became void, so We will not give their deeds any weight on the Day of Judgement”” (18: 103-105).
