ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಕೆಲಸ ಪ್ರಗತಿಯಲ್ಲಿದೆ
وَإِمَّا تُعۡرِضَنَّ عَنۡهُمُ ٱبۡتِغَآءَ رَحۡمَةٖ مِّن رَّبِّكَ تَرۡجُوهَا فَقُل لَّهُمۡ قَوۡلٗا مَّيۡسُورٗا
[3558] This relates to how one is to deal with the mentioned charity right-owners in case one has nothing to give them, and is still hopeful of God’s favour of good future provision. One should soothe their hearts through good words, extend an apology to them, give a promise of spending on them when things are better and offer a good prayer for better sustenance for them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). One should also note that when going through tough times, a true Believer’s heart always swells with hope in what God has to give.
وَلَا تَجۡعَلۡ يَدَكَ مَغۡلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبۡسُطۡهَا كُلَّ ٱلۡبَسۡطِ فَتَقۡعُدَ مَلُومٗا مَّحۡسُورًا
[3559] Moderation is explained through this imagery; while stinginess is likened to shackling one’s hands to one’s neck, like a captive, squandering is linked to one stretching one’s all out without restraint (cf. al-Zamakhsharī, Ibn ʿĀshūr).
[3560] The outcome is sad in both cases. The miserly person is deserving of blame by God Almighty, other people and even himself, while the wasteful will remain stuck with nothing to spend and unable to handle the necessities of life (cf. al-Qurṭubī, Ibn Kathīr).
إِنَّ رَبَّكَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا
[3561] This is how God Almighty nurtures the believing spirit (cf. al-Biqāʿī, Naẓm al-Durar). The Arabic rabb translated here as “Lord” is semantically and lexically related to tarbiyah, which means to nurture, but with much care and attention (cf. al-Rāzī, Ibn Fāris, Maqāyīs al-Lughah). God Almighty, All-Knowledgeable, All-Seeing, wisely runs the affairs of His servants. Out of His Knowledge, He gives and withholds according to what is best for the person concerned and what they would do with wealth if provided with it (cf. Ibn Kathīr, al-Shawkānī, al-Qāsimī). Those who fear spending charitably need to be aware that tight-fistedness will not make them better off (cf. Ibn ʿĀshūr).
وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُمۡ خَشۡيَةَ إِمۡلَٰقٖۖ نَّحۡنُ نَرۡزُقُهُمۡ وَإِيَّاكُمۡۚ إِنَّ قَتۡلَهُمۡ كَانَ خِطۡـٔٗا كَبِيرٗا
[3562] God Almighty, Who wisely provides, warns against the heinous act of killing one’s children fearing destitution (cf. al-Rāzī). The Arabs used to practice this heathen way, especially with girls, who were of less utility in that harsh culture (cf. al-Ṭabarī). The one who does this falls into the great sin of despairing from God’s Mercy, and that He would change their fortunes (cf. Ibn ʿĀshūr): “Who would grow despondent of his Lord’s Mercy except the lost ones!” (15: 56).
[3563] This criminal act leads to extremely dire consequences; thus it is considered a “grievous mistake” (khiṭ’an kabīran). It leads to the destruction of the world (cf. al-Qāsimī) through the interruption of human multiplication which is a prerequisite for the thriving habitation (ʿimārah) of the Earth: “When he turns away, he sets about the land to sow corruption and devastate tillage and progeny—surely Allah likes not corruption” (2: 205).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) reported: “I said: “Messenger of Allah, what is the greatest sin?” He said: “That you set up rivals with Allah, when He is the One Who created you!” Then I said: “What then?” He said: “That you kill a child of yours because he eats with you!” (al-Bukhārī: 6811).
وَلَا تَقۡرَبُواْ ٱلزِّنَىٰٓۖ إِنَّهُۥ كَانَ فَٰحِشَةٗ وَسَآءَ سَبِيلٗا
[3564] This passage deals with a very important aspect of the Godly society which is that it is marked by virtue. A society that lacks virtue is not based on solid foundations and is prone to fall into decay. Here, preserving three of the Five Primary Necessities (al-Ḍarūriyyāt al-Khams), i.e. honour (al-ʿirḍ), life (al-dam) and property (al-māl), which pertain to the rights of others, is very strongly emphasized.
[3565] People are not to even come near adultery through avoiding the preliminaries that lead to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). It is a path that leads to many devastating consequences: cheating, pain and suffering, family breakdowns, paternity fraud, illegitimate children, social decay, among many others (cf. Ibn ʿĀshūr, al-Khāzin). It also leads to shame and Punishment in the Hereafter (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Saʿdī).
وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۗ وَمَن قُتِلَ مَظۡلُومٗا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَٰنٗا فَلَا يُسۡرِف فِّي ٱلۡقَتۡلِۖ إِنَّهُۥ كَانَ مَنصُورٗا
[3566] As much as honour is safeguarded, the sanctity of life is guarded too, unless the society, through its legal representatives, has a right to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “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” (5: 32).
[3567] Waliyy is a person’s closest blood relative who has the greatest right to inherit from him (cf. al-Saʿdī).
[3568] Society is to be preserved against falling into chaos through indiscriminate killing and vengeful retaliation.
[3569] That is by law and by God Almighty’s help and support (cf. Ibn Kathīr, al-Saʿdī).
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ بِٱلۡعَهۡدِۖ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡـُٔولٗا
[3570] Society’s chasteness is to be ensured by emphatically warning against infringing on the property of even the weakest segments of its members, i.e. young and unassuming orphans: “Those who devour the money of orphans unjustly, only consume fire in their bellies—they will experience a Fiery Furnace” (4: 10).
[3571] Those in charge of the affairs of orphans, need to deal with their money very piously: “˹Guardians!˺ Give out to the orphans their money, do not exchange the bad for the good, and do not devour their money along with yours—indeed this is a heinous sin!” (4 :2)
[3572] “Test the orphans, so that when they reach maturity – if you perceive them discerning – give them their money. Do not hastily devour or squander it fearing that they should ˹in time˺ grow up. Whoever of you is well off, let him forbear ˹in dignity˺; whoever of you is needy let him eat off ˹of it˺ proportionately. Should you hand over their money to them, let there be witnesses to bear this—Allah is sufficient as Reckoner” (4: 6).
[3573] Guardianship is a kind of pledge, so it has to be upheld and honoured (cf. al-Biqāʿī, Naẓm al-Durar). Honouring pledges, in general, is a basic founding principle of the Believing society which makes it impregnable to decay and defeat (cf. Ibn ʿĀshūr).
Given that guardianship pertains to the rights of unprotected children who are wholly placed under one’s discretion, honouring its demands will surely nurture the Believing spirit, which is more likely to honour other pledges with the people and the state: “You who Believe, honour obligations!” (5: 1).
وَأَوۡفُواْ ٱلۡكَيۡلَ إِذَا كِلۡتُمۡ وَزِنُواْ بِٱلۡقِسۡطَاسِ ٱلۡمُسۡتَقِيمِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلٗا
[3574] For traders to give weights their full measure, is akin to guardians’ control over the inheritance of the orphans in their care; there are many hidden aspects to all this that only meticulous inspection can disclose (cf. al-Biqāʿī, Naẓm al-Durar). They both require Mindfulness (taqwā), thus nurture the Believing spirit and help build a virtuous society from within: “Do not come near the money of the orphan – except in a comely manner – until his coming of age; give weights and scales their full measure with equity – We shall only task a soul with that which it could bear; when you say ˹something˺ say it fairly, even against a next of kin; and fulfil your duty to Allah. That He bade you so that you may remember. *Indeed this is My path, Straight, so follow it and do not follow the ˹diverse˺ roads and get driven away from His road; that He bade you so that you may become Mindful!” (6: 152-153)
[3575] Fair dealing is best in this life because one finds in it, among other effects, blessing and psychological calm and reward from God Almighty in the Hereafter (cf. al-Ṭabarī, Ibn al-Jawzī, Ibn Kathīr): “My people, give full measure and weight fairly, do not swindle people out of the things that are ˹rightly˺ theirs and do not set about the land with ˹most˺ egregious corruption; *what Allah leaves out for you is better for you, if only you ˹truly˺ Believe” (11: 85-86).
وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ كُلُّ أُوْلَٰٓئِكَ كَانَ عَنۡهُ مَسۡـُٔولٗا
[3576] This passage completes and rounds up the bases on which a Divinely-inspired society should be built. First, here the fourth and fifth of the Five Primary Necessities (al-Ḍarūrāt al-Khams), i.e. the intellect (al-ʿaql) and al-dīn (religion) are called into attention.
[3577] People are cautioned against basing their speech and/or actions on mere guesswork and following that for which they have no sure knowledge or solid evidence (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr): “You who Believe! Shun much conjecture. Indeed, ˹even˺ some conjecture is a sin!” (49: 12)
[3578] These three faculties, i.e. hearing (al-samʿ), sight (al-baṣar) and the heart (al-fu’ād), which refers to the heart (al-qalb) when in a state of intellectual engagement (cf. al-Iṣfahānī, al-Mufradāt, Ibn ʿĀshūr) are the greatest human faculties as they rule over all other faculties. They are especially mentioned here because a person’s success or misery depends on them both in this life and in the Hereafter. God Almighty has given humans: hearing so that they may listen to His commands, prohibitions and pledges; sight so that they may see the Signs of their Lord, and hearts so that they may heed these, abide by them and come to realize the Oneness of God Almighty. They are bestowed with these so that they may gain knowledge, draw conclusions and abide by them (cf. Ibn al-Qayyim, Miftāḥ Dār al-Saʿādah, 1: 107): “Allah brings you out of your mothers’ bellies knowing nothing and He made for you the hearing, sights and hearts so that you may become thankful” (16: 78).
Ibn ʿĀshūr further explains the significance of preserving these three faculties: “In this is great nurturing of the manners. It is also an intellectual reform of high standing; it teaches the nation how to differentiate between what comes to mind so that it may not mix up an absolute fact with conjecture or mere fallacies. This entails a great social reform which steers the nation away from falling into harm and destruction by founding its actions on fallacious evidence!”
وَلَا تَمۡشِ فِي ٱلۡأَرۡضِ مَرَحًاۖ إِنَّكَ لَن تَخۡرِقَ ٱلۡأَرۡضَ وَلَن تَبۡلُغَ ٱلۡجِبَالَ طُولٗا
[3579] The Believing spirit which has been nurtured, as in the previous commands, through a fostering of the ethos of magnanimity, compassion, equity and justice is told against the repulsive trait of haughtiness and looking down upon people. This trait, which is ruinous to the person’s character and his relationship with others around him, was rampant among the heathen Makkans at that time (cf. Ibn ʿĀshūr). Members of the Believing community, which bears a Message and is built on piety, have to be a far cry from that both in their demeanour and how they bear themselves: “The ˹true˺ servants of the Most Merciful are those who walk about the land humbly, and when the foolish address them ˹improperly˺, they only respond with peace!” (25: 63)
Ḥārithah Ibn Wahb al-Khuzāʿī (رضي الله عنه) reported that the Messenger (ﷺ) said: “May I tell you who the Companions of Paradise are? ˹They are˺ Every meek person who bears himself meekly. If they were to adjure in the Name of Allah, Allah would certainly honour them. May I tell you who the Denizens of Hell-Fire are? ˹They are˺ Every tough, rough, rude and haughty person” (al-Bukhārī: 4918).
[3580] Such a ‘high and mighty’ person who walks about as if he owns the world needs to remember that he is neither able to pierce the ground on which he so mightily treads nor come near the mountains in height with his nose stuck up in the air (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). The image drawn here of such a person is mocking of his foolishness and the futility of how he bears himself (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that the Prophet (ﷺ) said: “None who has a mote’s weight of arrogance in his heart shall enter Paradise!” (Muslim: 91)
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكۡرُوهٗا
[3581] That is the bad issues that God Almighty bade the Believers against in the previous ayas (cf. al-Ṭabarī, Ibn Kathīr).
