పవిత్ర ఖురాన్ యొక్క భావార్థాల అనువాదం - ఇంగ్లీషు అనువాదం - డా. వలీద్ బలీహష్ అల్ ఉమ్రి - అనువాదం జరుగుతున్నది.
لَّا يَسۡتَوِي ٱلۡقَٰعِدُونَ مِنَ ٱلۡمُؤۡمِنِينَ غَيۡرُ أُوْلِي ٱلضَّرَرِ وَٱلۡمُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡۚ فَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ عَلَى ٱلۡقَٰعِدِينَ دَرَجَةٗۚ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَفَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ عَلَى ٱلۡقَٰعِدِينَ أَجۡرًا عَظِيمٗا
[953] al-Barā’ Ibn ʿĀzib (رضي الله عنه) said about the revelation of this aya: “When: “They are not equal: those of the Believers who are staying back – except those with hindrances – and those who strive in the path of Allah”, came down the Prophet (ﷺ) said: “Call so-and-so scribe to me”. The scribe came carrying the inkpot and the tablet (or shoulder blade), and the Prophet (ﷺ) said to him: “Write: “They are not equal…”. ʿAbdullāh Ibn Umm Maktūm (رضي الله عنه) said: “Messenger of Allah, I am blind!” Then: ‘except those with hindrances’, was revealed”. (al-Bukhārī: 459, Muslim: 1898). Those people who fall behind and do not join the ranks of fighting Believers are exempted given the validity of their excuses and the sincerity of their hearts (cf. al-Jazā’irī). Jābir Ibn ʿAbdillāh al-Anṣārī (رضي الله عنه) said: “We were with the Prophet (ﷺ) in a foray and he (ﷺ) said: “Indeed in Madinah are now men who are with you ˹by their hearts˺ no matter what distance you cover or valley you cross. They were held back by illness””, (cf. Muslim: 1911, al-Bukhārī: 2684).
[954] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever Believes in Allah and His Messenger, keeps up the Prayers and fasts Ramadan, Allah guarantees that He will admit him into Paradise, whether he migrates in the path of Allah, or remains still in the land where he was born”. Those who were with him said: “Messenger of Allah, shall we tell this ˹happy news˺ to people!” He (ﷺ) said: “There are one hundred ranks in Paradise which Allah prepared for those who strive in His path. The distance between one rank and the next is like that between heaven and Earth. When you pray to Allah ˹for Paradise˺ ask Him for al-Firdaws… it is the highest ˹rank˺ in Paradise, above it is the Most Merciful’s Throne, and the rivers of Paradise gush forth from it”. (al-Bukhārī: 7423, Muslim: 1884)
[955] That is Paradise. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
دَرَجَٰتٖ مِّنۡهُ وَمَغۡفِرَةٗ وَرَحۡمَةٗۚ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمًا
[956] These are spelled out in the following ayas: “You who Believe! Shall I direct you to a commerce that will save you from a painful Punishment: *that you Believe in Allah and His Messenger and strive in the path of Allah with your money and your souls? That is better for you, if you but knew. *He will forgive you your sins and cause you to enter Gardens under which rivers flow, and goodly dwellings in the Paradise of Eternity—that is the great triumph!” (61: 10-12)
إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ ظَالِمِيٓ أَنفُسِهِمۡ قَالُواْ فِيمَ كُنتُمۡۖ قَالُواْ كُنَّا مُسۡتَضۡعَفِينَ فِي ٱلۡأَرۡضِۚ قَالُوٓاْ أَلَمۡ تَكُنۡ أَرۡضُ ٱللَّهِ وَٰسِعَةٗ فَتُهَاجِرُواْ فِيهَاۚ فَأُوْلَٰٓئِكَ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَسَآءَتۡ مَصِيرًا
[957] ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) explains the reason behind this aya’s revelation as: “Some Muslims were among the Associators increasing their multitudes against the Messenger of Allah in battle. An arrow comes and hits one of them and he dies, or he gets hit by a sword and perishes. Upon this Allah sent down: “Those who wronged themselves, as the angels take their souls…” (al-Bukhārī: 7085). Such people ‘wronged themselves’ by doing what was not in their best interests, nor in the best interests of the then emerging community of Believers. Staying in the midst of the Deniers, they helped increase the Deniers’ numbers at a time when the Believers needed to bolster their numbers in readiness for battle in that very defining juncture in Islam’s history. Additionally, not having a really valid excuse to remain in the land of the ungodly, they were naturally unable to declare their Faith and practise it openly. Indeed, they might have had to pay lip service to the Deniers. In order to justify their lack of positive action, they concocted lame excuses (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[958] “My Believing servants! My land is indeed vast, so worship Me ˹and Me alone˺.” (29: 56)
إِلَّا ٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ لَا يَسۡتَطِيعُونَ حِيلَةٗ وَلَا يَهۡتَدُونَ سَبِيلٗا
[959] Abū Hurayrah (رضي الله عنه) said that: “The Prophet (ﷺ) used ˹at times˺ to pray earnestly after saying: “Allah listens to who thanks Him ˹samiʿa Allāhu li man ḥamidah˺”, in the last rakʿah of the ʿIshā’ Prayer, saying: ‘O Allah, salvage ʿAyyāsh Ibn Abū Rabīʿah. O Allah, salvage al-Walīd Ibn al-Walīd. O Allah, salvage Salamah Ibn Hishām. O Allah, salvage the victimized Believers. O Allah, toughen your infliction on Muḍar ˹the residents of Makkah and its environs, who were mainly Qurayshites˺. O Allah, blight them with severe droughts like those during the time of ˹Prophet˺ Joseph’”, (al-Bukhārī: 6393, Muslim: 675). The Prophet (ﷺ) named these specifically because he knew how sincere in their Faith they were, and how unable they were of fleeing Makkah. These individuals are in sharp contrast to the ones spoken of here who lacked real sincerity and thus deserved harsh chastisement (see Aya 89 above).
فَأُوْلَٰٓئِكَ عَسَى ٱللَّهُ أَن يَعۡفُوَ عَنۡهُمۡۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورٗا
۞ وَمَن يُهَاجِرۡ فِي سَبِيلِ ٱللَّهِ يَجِدۡ فِي ٱلۡأَرۡضِ مُرَٰغَمٗا كَثِيرٗا وَسَعَةٗۚ وَمَن يَخۡرُجۡ مِنۢ بَيۡتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدۡرِكۡهُ ٱلۡمَوۡتُ فَقَدۡ وَقَعَ أَجۡرُهُۥ عَلَى ٱللَّهِۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا
[960] Knowing the true nature of his intentions, God will grant him the reward of a person who actually reached his desired destination. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
وَإِذَا ضَرَبۡتُمۡ فِي ٱلۡأَرۡضِ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَقۡصُرُواْ مِنَ ٱلصَّلَوٰةِ إِنۡ خِفۡتُمۡ أَن يَفۡتِنَكُمُ ٱلَّذِينَ كَفَرُوٓاْۚ إِنَّ ٱلۡكَٰفِرِينَ كَانُواْ لَكُمۡ عَدُوّٗا مُّبِينٗا
[961] That is travel in general (cf. 73: 20, al-Ṭabarī, Ibn Kathīr, al-Saʿdī) or, more specifically in this instance, either the one involved in migrating or fighting in the path of God (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar, Riḍā, Tafsīr al-Madīnah al-Munawwarah).
[962] Qaṣr al-ṣalāh, not in the way it is usually shortened while travelling during normal, peaceful times, but here expressed in times of fear in particular. That is, what is meant is shortening the manner of Prayer (qaṣr kayfiyyat al-ṣalāh) (cf. Ibn Kathīr who quotes Mujāhid, al-Ḍaḥḥāk and al-Suddī who are of this opinion). al-Shinqīṭī (Aḍwā’ al-Bayān: 1/248) further explains: “Shortening the manner of Prayer (qaṣr kaifiyyat al-ṣalāh) denotes what is made permissible therein which is not allowed during Praying peacefully. For example: some of them join the Imām in Prayer for one rakʿah, then the Imām ˹upon finishing the first rakʿah˺ remains standing and another group joins him and he Prays with them the second rakʿah; also they can Pray only by gesturing ˹the usual moves of Prayer˺ on their mounts or feet and without facing the direction of Prayer ˹al-qiblah˺”.
[963] Yaftinakum (lit. to try and test you), that is standing between you and seeking to prevent you from carrying out your religious duties properly. Potentially, then, by attacking you while you are busy performing Prayer (cf. al-Ṭabarī, al-Shinqīṭī).
