แปลความหมายอัลกุรอาน - คำแปลภาษาอังกฤษ - ดร.วะลีด เบลเฮช อัลอุมะรีย์ (กำลังดำเนินการ)
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٞ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيّٗا كَبِيرٗا
[850] The Qur’anic word employed here is qawwāmūn, which entails taking care of the affairs of those whom one is in charge of. This is the ordainment of God, the Wise Creator Who knows best the nature of humans, and whereby order can be established in the house by the man assuming the rule of head caretaker.
[851] Such wives are completely trustworthy in not betraying their husbands behind their backs both in terms of their chastity and with regards to dealing with their husband’s property and other affairs. They are guided to this by the Grace of God, or else humans are but created weak (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). A wife possessing these noble characteristics is to be cherished and held in honour by her husband (cf. al-Jazā’irī).
[852] This is a complete, three-step behaviour management recipe for waywardness, drawn up by the All-Wise Creator of humans. A husband who notices signs of rebelliousness in his wife, which is sure to disturb order in the house, may take the following steps: 1) reason with his wife, but if she refuses to heed the warning; 2) he can take the passive and practical measure of abstaining from sexual relations with her. 3) Should this also fail, the husband is given permission to use a corporal measure, but scholars are unanimous that this ‘hitting’ should not be mubarriḥ (physically painful; cf. Muslim: 1218). The reason behind this Divine license to apply such measures, even though some think them extreme, is to preserve family ties, especially when children are involved. It also comes within the context of appointing the head of the family (the husband), and preserving the rights of women and ensuring that they receive a fair hearing (an arbiter from her side) should the disagreement escalate and no longer be contained within the bounds of the household. Equally, the husband is strongly reminded not to transgress against his wife should she mend her ways, and that God, the Most High, Most Grand, is Higher and Mightier than he.
One also cannot pass by this particularly and hotly debated issue without pointing to ʿĀ’ishā’s (i) Hadith which says: “Never has the Messenger of Allah (ﷺ) ever hit anything with his hand, nor a woman, nor a servant, except when he was fighting in the path of Allah” (al-Bukhārī: 3149; Muslim: 1057). Believers need only to bear this example in mind at times of marital fissures, knowing that the Messenger of God (ﷺ) is our perfect role model did not ever hit a wife of his: “Indeed, you have in the Messenger of Allah a beautiful example for those who hope for Allah and the Last Day, and remember Allah much” (33: 21).
[853] Do not blame them for their refractory behaviour, or dwell on their shortcomings. Furthermore, you have no permission to beat them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
وَإِنۡ خِفۡتُمۡ شِقَاقَ بَيۡنِهِمَا فَٱبۡعَثُواْ حَكَمٗا مِّنۡ أَهۡلِهِۦ وَحَكَمٗا مِّنۡ أَهۡلِهَآ إِن يُرِيدَآ إِصۡلَٰحٗا يُوَفِّقِ ٱللَّهُ بَيۡنَهُمَآۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرٗا
[854] Whereby their disagreements cannot be resolved and the situation could lead to divorce. (al-Wāḥidī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
۞ وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالٗا فَخُورًا
[855] This is known as the Aya of the Ten Rights (al-ḥuqūq al-ʿashrah), i.e. those of: God, parents, relatives, orphans, the destitute, relative neighbours, close neighbours, close companions, the stranded (ibn al-sabīl), and one’s slaves. A Believer’s benevolence should not be limited to the bounds of his household, but should include all those around him (cf. al-Rāzī, al-Tawḥīdī). It is only through extended benevolence that a community can achieve real social harmony. For this reason Islam values and cherishes benevolence (cf. 2: 83, 2: 195).
[856] The worship of God alone without any form of Association is the fountainhead of all good (cf. al-Rāzī, al-Tawḥīḍī). The Prophet (ﷺ) said to Muʿādh (رضي الله عنه): “Do you know what the right of God on people is?” He replied: “Allah and His Messenger know best!” He (ﷺ) said: “That they should worship Him and never Associate anything with Him”. He (ﷺ) then asked: “Do you know what is the right of people on God if they do that? That He would not Punish them”. (al-Bukhārī, 6267; Muslim, 30)
[857] To highlight the significance of being kind, considerate and a good company to one’s parents, God, in many occurrences in the Qur’an (cf. 2: 83, 17: 23 along with this aya) instructs people to be benevolent to their parents (birr al-wālidayn) immediately after enjoining them to worship Him alone. Are they not the cause of one’s own existence and one’s first benefactors after God?
[858] Respectively, the neighbour with whom you have family relations (al-jār dhī al-qurbā) and those whose homes are close to yours but who are not one’s own relatives (al-jār al-junub) (cf. al-Ṭabarī, al-Saʿdī). Neighbours in Islam have a great right. One very famous Prophetic saying is narrated by ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) whereby the Prophet (ﷺ) said: “Gabriel would always emphasize the right of the neighbour until I thought he would ask for giving him a share of the inheritance!” (al-Bukhārī: 6015; Muslim: 2625) Neighbours are of three types: one who has three rights, one who has two rights and one who has one right. The one who has three rights is the Muslim relative neighbour; he has the rights of Islam, relationship and neighbourhood. The one who has two rights is the Muslim non-relative neighbour; he has the rights of both Islam and neighbourhood. The one who has one right is the non-Muslim neighbour; he has the right of neighbourhood (cf. Ibn Rajab al-Ḥanbalī, Jāmiʿ al-ʿUlūm wa al-Ḥikam, 1: 138).
[859] al-sāḥib bi al-janb is a person’s constant companion, like one’s wife and travel companions. (al-Ṭabarī, al-Saʿdī)
[860] Ibn al-sabīl (lit. the son of the road) is the wayfarer, especially the one who is left without means to provide for himself.
[861] Mā malakat aymānukum are one’s male and female slaves. This point is emphasized and elaborated in numerous traditions, in which the Prophet is quoted as urging considerate and sometimes even equal treatment for slaves, denouncing cruelty, harshness, or even discourtesy, and recommending the liberation of slaves; here are a few: “Your brothers, your helpers, Allah brought them under your hands. Any of you who has a brother under his hand let him feed him from the food he ˹the master˺ eats and clothe him from the clothes he wears. Do not burden them with what they cannot bear. If you charge them with a task, help them”, (al-Bukhārī: 30, Muslim: 1661). “When his slave brings him his food, if he ˹the master˺ would not let him share his company, then ˹at least˺ let him share a morsel or two of it with him. He ˹the slave˺ did the hard work of preparing it.” (al-Bukhārī: 2557) “To the slave ˹give˺ his food and clothes, and do not overburden him with what he cannot bear.” (Muslim: 1662) “It is enough as sin that a man withholds the sustenance of the day from those he owns.” (Muslim: 996)
[862] Magnanimous people who observe such acts of kindness and extend them to others are urged not to be boastful about them. It was a habit of the Arabs at the time to gleefully mention their good deeds and charitable acts. (al-Tawḥīdī)
ٱلَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِ وَيَكۡتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَأَعۡتَدۡنَا لِلۡكَٰفِرِينَ عَذَابٗا مُّهِينٗا
[863] Benevolence to people inevitably entails spending out of one’s own money.
[864] Fearing that people will ask them for financial help or blame them for their greediness, misers try their best to hide God’s bountiful favours on them. These are called ‘Deniers’! The Qur’an gravely warns against miserliness (cf. 3: 92 and 180, 9: 75-77, 47: 38, 59: 9, 64: 16, 92: 8-11). Lack of generosity is caused by lack of sincere Faith and trust in God, the Ever-Able Sustainer, Who took it upon Himself to provide for all His creatures.
Greediness and money hoarding disrupts the flow of income and aggravates the reversal of fortune of the down-trodden segments of society, who will harbour ill-feelings and grudges towards the more affluent in the community. At any opportunity, these feelings will boil and escalate into outright violence and the disruption of calm and life. The Prophet (ﷺ) said: “Be warned of miserliness: it caused those who came before you to shed one another’s blood; it caused those who came before you to abandon one another ˹severing relationships of kin˺; it caused those who came before you to desecrate the sacred”. (al-Albāni, Ṣaḥīḥ al-Targhīb: 2603)
