పవిత్ర ఖురాన్ యొక్క భావార్థాల అనువాదం - ఇంగ్లీషు అనువాదం - డా. వలీద్ బలీహష్ అల్ ఉమ్రి - అనువాదం జరుగుతున్నది.
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ سَنُدۡخِلُهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ وَعۡدَ ٱللَّهِ حَقّٗاۚ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ قِيلٗا
لَّيۡسَ بِأَمَانِيِّكُمۡ وَلَآ أَمَانِيِّ أَهۡلِ ٱلۡكِتَٰبِۗ مَن يَعۡمَلۡ سُوٓءٗا يُجۡزَ بِهِۦ وَلَا يَجِدۡ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيّٗا وَلَا نَصِيرٗا
[1000] Salvation and attaining good things in both this life and the life to come (cf. Ibn Kathīr, al-Saʿdī), is earned through firm, unwavering Belief in God, worshiping Him in accordance with the dictates of Islam and following the rightly-oriented creed of Abraham, not through wishful thinking.
[1001] “They said: “None will enter Paradise but those who are Jews or Christians”. Those are their ˹vain˺ wishes. Say to them: “Produce your proof if you are truthful!”” (2: 111)
[1002] Abū Hurayrah (رضي الله عنه) said: “When: “…whoever does evil will be requited for it” was revealed, it came down hard on Muslims. The Messenger of Allah (ﷺ) said: “Try your best! Whatever befalls a Muslim expiates his sins; every calamity he stumbles upon or thorn that pricks him”.” (Muslim: 2574)
وَمَن يَعۡمَلۡ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَأُوْلَٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا يُظۡلَمُونَ نَقِيرٗا
[1003] Islam makes no distinction between men and women in matters of faith. Nor is there any distinction in what they are commanded to carry out.
وَمَنۡ أَحۡسَنُ دِينٗا مِّمَّنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ وَٱتَّبَعَ مِلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۗ وَٱتَّخَذَ ٱللَّهُ إِبۡرَٰهِيمَ خَلِيلٗا
[1004] The creed of Ibrāhīm, millata Ibrāhīm, known as al-Ḥanīfiyyah, is the most primordial, pristine, uncorrupted precursor to all heavenly-revealed religions. However, the Qur’an particularly underlines Islam’s close relation to it in various places: 2: 35, 4: 125, 6: 161 and 16: 123. “None would forsake the creed of Ibrāhīm except one who fools himself. We have chosen him in the worldly life and in the Hereafter he is one of the Righteous.” (2: 130)
‘Rightly oriented’ is ḥanīf. The basic semantic meaning of the root ḥ-n-f is inclination towards uprightness and eschewing crookedness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn al-Jawzī, Tadhkirat al-Arīb). Abraham, the example set for humanity for those who seek to find the right path of God (cf. 2: 124), was neither a Jew nor a Christian (cf. 3: 67).
[1005] Khalīl from khullah which is the highest state, of untainted love (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Ibn Taymiyyah (al-ʿUbūdiyyah, p. 107) has it that: “Khullah is the epitome of perfect love, which entails perfection of servitude ˹to the Lord˺ from the servant, and from the Lord, Glory be to Him, the perfection of Lordship for His servants whom He loves and is loved by them”. God Almighty, the Sole Owner of the Heavens and Earth, does not need the friendship of anyone, let alone a mere mortal, but He bestowed this lofty status on Ibrāhīm as an accolade for his perfect servitude (cf. al-Tawḥīdī, al-Rāzī).
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ بِكُلِّ شَيۡءٖ مُّحِيطٗا
[1006] Nothing is ever hidden from Him. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
وَيَسۡتَفۡتُونَكَ فِي ٱلنِّسَآءِۖ قُلِ ٱللَّهُ يُفۡتِيكُمۡ فِيهِنَّ وَمَا يُتۡلَىٰ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ فِي يَتَٰمَى ٱلنِّسَآءِ ٱلَّٰتِي لَا تُؤۡتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرۡغَبُونَ أَن تَنكِحُوهُنَّ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلۡوِلۡدَٰنِ وَأَن تَقُومُواْ لِلۡيَتَٰمَىٰ بِٱلۡقِسۡطِۚ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِيمٗا
[1007] The subject of the best course of conduct to pursue with regards to the weaker segments of society, as well as other related subjects touched upon at the beginning of the sura, is taken up again here so as to expunge certain societal habits and practices that were prevalent before the advent of Islam. A Believing household has to be built on preserving the dignity and ensuring the full rights of all its parties, lest any lack of respect for these leads to discord and disunion, and where the more helpless members of the family (and society at large) are the most affected. Being the basic building block of a strong, close-knit society, the family’s wholesomeness has to be preserved at all costs.
[1008] ʿUrwah Ibn al-Zubayr (رضي الله عنه) asked ʿĀ’ishah (i) about the following aya: “Should you fear that you would not be fair to ˹your˺ orphan ˹prospective wives˺, then marry ˹instead˺ whoever you like of women: two, three and four”. (4: 3) She replied: “My nephew! This is regarding an orphaned girl who is under the care of her guardian and shares her money. He then likes her for her beauty and money and intends to marry her but without giving her her full dues or as much as she would normally be given by another suitor. These guardians are prohibited from marrying these orphans without giving them their dues in full, or even matching the maximum customary amount. Else they are enjoined to marry whoever they like of other women instead”. ʿUrwah (رضي الله عنه) adds that ʿĀ’ishah (i) continued: “After that people came to the Messenger of Allah (ﷺ) seeking his counsel ˹yet further˺ regarding this matter, and Allah, Glory be His, revealed: “And they seek your counsel, say ˹Muhammad˺: “Allah decrees to you with their regard and ˹regarding˺ what is recited for you in the Book in ˹the affairs of ˺ orphaned women, to whom you give not what is ordained for them, and you want/want not to marry them”. ˹She carries on:˺ “What Allah meant by what is recited for them in the Book is the previous aya (4: 3) in which He says: “If you fear you will not be fair to ˹your˺ orphan ˹prospective wives˺, then marry ˹instead˺ whoever you like of women”. She adds: “What is said in this current aya, “…and you want to marry them”, is that feeling of aversion ˹yarghab ʿan˺ to marrying an orphaned girl under one’s care if she has no money or beauty, or wanting to ˹yarghab fī˺ marry the one who has beauty and money, and whereby the guardian has to uphold justice ˹to both by securing them their full rights˺”. (Muslim: 3018; al-Bukhārī: 3494)
[1009] Targhabūna (third-person singular masculine verb: yarghab) takes on either one of two particles with oppositional (mutaḍāddah) meanings and, thus, could mean either: yarghab ʿan, feeling averse to something, or yarghab fī, desiring something. As alluded to in ʿUrwah Ibn al-Zubayr’s (رضي الله عنه) hadith above, in the first case, the guardian who feels averse to ˹yarghab ʿan˺ marrying an orphaned girl under his care is warned against holding back the rights that were ‘ordained’ by God for her. These rights include the right to their inheritance, to marry another person for fear of losing control over their money, or to the full amount of their dowry. By comparison, in a scenario that he desires to ˹yarghab fī˺ marry her, he needs to give her the dowry in full. Believers are commanded to uphold justice in all the affairs of orphans. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1010] Who are also to be given their inheritance in full. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
