Tradução dos significados do Nobre Qur’an. - Tradução para o inglês - Dr. Waleed Bleyhesh Omary (trabalhando)
وَقَالُواْ هَٰذِهِۦٓ أَنۡعَٰمٞ وَحَرۡثٌ حِجۡرٞ لَّا يَطۡعَمُهَآ إِلَّا مَن نَّشَآءُ بِزَعۡمِهِمۡ وَأَنۡعَٰمٌ حُرِّمَتۡ ظُهُورُهَا وَأَنۡعَٰمٞ لَّا يَذۡكُرُونَ ٱسۡمَ ٱللَّهِ عَلَيۡهَا ٱفۡتِرَآءً عَلَيۡهِۚ سَيَجۡزِيهِم بِمَا كَانُواْ يَفۡتَرُونَ
[1505] “Allah allowed none ˹of the so designated˺ baḥīrah, nor sā’ibah, nor waṣīlah, nor ḥām but the Deniers fabricate lies against Allah; most of them have no sense” (5: 103); “Say: “Think about the provision Allah has sent down for you, some of which you have made unlawful and some lawful”. Say: “Has Allah given you permission ˹to do this˺, or are you fabricating lies against Allah?” (10: 59)
[1506] Some animals were made forbidden to ride. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1507] Superstitiously, they would deliberately not mention God’s Name on them when riding, milking, loading or slaughtering them. (al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī, Ibn ʿĀshūr)
وَقَالُواْ مَا فِي بُطُونِ هَٰذِهِ ٱلۡأَنۡعَٰمِ خَالِصَةٞ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَىٰٓ أَزۡوَٰجِنَاۖ وَإِن يَكُن مَّيۡتَةٗ فَهُمۡ فِيهِ شُرَكَآءُۚ سَيَجۡزِيهِمۡ وَصۡفَهُمۡۚ إِنَّهُۥ حَكِيمٌ عَلِيمٞ
[1508] Another of their ‘religious’ fabrications was their dedication of every live birth of their livestock to men but to the exclusion of women. This because they regarded women as impure, bad omens and this is why they allowed them to consume of the born dead because then there would be no harm done (cf. Ibn ʿĀshūr).
[1509] Calling this lawful and that forbidden (cf. al-Ṭabarī, al-Saʿdī): “And utter not lies in what your tongues designate, ˹saying˺: “This is lawful and this is forbidden”, such that you fabricate a lie against Allah. Surely those who fabricate lies against Allah will not prosper” (16: 116).
قَدۡ خَسِرَ ٱلَّذِينَ قَتَلُوٓاْ أَوۡلَٰدَهُمۡ سَفَهَۢا بِغَيۡرِ عِلۡمٖ وَحَرَّمُواْ مَا رَزَقَهُمُ ٱللَّهُ ٱفۡتِرَآءً عَلَى ٱللَّهِۚ قَدۡ ضَلُّواْ وَمَا كَانُواْ مُهۡتَدِينَ
۞ وَهُوَ ٱلَّذِيٓ أَنشَأَ جَنَّٰتٖ مَّعۡرُوشَٰتٖ وَغَيۡرَ مَعۡرُوشَٰتٖ وَٱلنَّخۡلَ وَٱلزَّرۡعَ مُخۡتَلِفًا أُكُلُهُۥ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُتَشَٰبِهٗا وَغَيۡرَ مُتَشَٰبِهٖۚ كُلُواْ مِن ثَمَرِهِۦٓ إِذَآ أَثۡمَرَ وَءَاتُواْ حَقَّهُۥ يَوۡمَ حَصَادِهِۦۖ وَلَا تُسۡرِفُوٓاْۚ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ
[1510] This passage explains the ruling regarding God’s provisions to humans in contrast with the pagan way which falls in the footsteps of man’s arch-enemy, Satan (cf. Abū Ḥayyān, Ibn ʿĀshūr).
[1511] The creation of gardens of all sorts is God’s own doing. He created all those plants; those that crawl on the ground which need to be trellised for support and those which stand on their own (cf. al-Ṭabarī, al-Saʿdī). Even those gardens that humans tend by supporting their plants to enhance the produce are in essence God made.
[1512] Indicating Almighty God’s bountiful Generosity and His awe-inspiring Ability of creation (cf. Ibn ʿĀshūr).
[1513] This segment of the aya is parallel to an almost similar one found in Aya 99 above. However the difference is very subtle and scholars provide a number of readings. Whereas the previous one uses the adjective mushtabih (confusingly resembling each other) to qualify olives and pomegranates, this one uses the less intensified adjective mutashābih (resembling each other). Aya 99 comes within the context of expounding God’s Signs which lead to realizing His Omnipotence and this requires that one take a close look around trying to read even the smallest of signs as opposed to the cosmic signs which were spoken about many times earlier in the sura. What is meant there is to look at the trees, especially the saplings as alluded to in the aya, of olive and pomegranate which look closely similar but the produce is wholly different in terms of shape and taste. Once one is ‘confused’ by such resemblance, one is more likely to ask questions about the subtlety of the creation and thus the Ability of the Creator, Who is, to say the least, a far cry from the idols they hold as gods. However, this aya deals with God’s provision of fruits and the best manner of dealing with them, so looking at the trees themselves when they bear fruits is no longer ‘confusingly’ similar since their fruits are not alike. In Aya 99 God commands: “Look!” whereas here He bids: “Eat!” (cf. al-Rāzī, Tafsīr al-Madīnah al-Munawwarah).
[1514] This is the reason why these fruits have been created; to be consumed and not to be declared unlawful by and for some (cf. al-Rāzī).
[1515] Their ‘right’ is the zakah (prescribed alms), which is to be given out readily without delay (cf. Ibn Kathīr, al-Shinqīṭī). Those who do not give out this God-given right will soon be afflicted: “Indeed, We have tested them ˹Makkans˺ as We tested the owners of the garden – when they swore they would surely harvest ˹all˺ its fruit in the early morning, *and they made no exception. *Whereupon a visitation from your Lord came upon that ˹garden˺ while they were asleep, *and by morning it was stripped bare, a desolate land. *Then by daybreak they called out to each other, *saying: “Rush early to your harvest, if you are bent on picking ˹all˺ the fruit. *They hurried off muttering to one another: *“Do not let any poor person enter your garden today.” *They left early, bent on their purpose. *But when they saw it ˹devastated˺, they cried, “We must have lost our way! Nay! But we are made to suffer privation” (68: 17-28).
وَمِنَ ٱلۡأَنۡعَٰمِ حَمُولَةٗ وَفَرۡشٗاۚ كُلُواْ مِمَّا رَزَقَكُمُ ٱللَّهُ وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ
[1516] This is the translation for the Qur’anic word farsh based on al-Zamakhsharī in al-Kashshāf meaning the wool, fur and hair of animals out of which tapestries and furnishings are woven: “Allah is the One Who has given you a place of rest in your homes and from the hides of animals made you homes that you find light ˹to handle˺ when you travel and when you set up camp; furnishings and comfort for a while from their wool, fur, and hair” (16: 80). However, al-Iṣfahānī in al-Mufradāt has it that farsh are the camels which are not fit for loading so that they are rode as much as pieces of furniture. Yet Lisān al-ʿArab quotes Abū Isḥāq al-Ḥaḍramī saying that all linguists are of the opinion that farsh are small camel. In fact, the word and how it is coined allude to all these meanings.
[1517] By falsely declaring some of these provisions lawful and others as unlawful. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
