5:106-Correct TRANSLATION(Lnk106-109)

General translation:

৫:১০৬

يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصَابَتْكُمْ مُصِيبَةُ الْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لَا نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ إِنَّا إِذًا لَمِنَ الْآثِمِينَ

হে মুমিনসকল! তোমালোকৰ কাৰোবাৰ যেতিয়া মৃত্যু উপস্থিত হয় তেতিয়া অছিয়ত কৰাৰ সময়ত তোমালোকৰ মাজৰ দুজন ন্যায়পৰায়ণ লোকক সাক্ষী ৰাখিবা; অথবা যদি তোমালোক ভ্ৰমণত থাকোতে তোমালোকক মৃত্যুৰ বিপদে আহি ধৰে তেন্তে আন মানুহৰ (অমুছলিমসকলৰ) পৰা দুজন মানুহক সাক্ষী মনোনীত কৰিবা। যদি তোমালোকৰ সন্দেহ হয় তেন্তে উভয়কে ✔️ছালাতৰ পিছত অপেক্ষাত ৰাখিবা। তাৰ পিছত সিহঁতে আল্লাহৰ নামত শপত কৰি ক’ব, ‘আমি ইয়াৰ বিনিময়ত কোনো মূল্য গ্ৰহণ নকৰোঁ যদিও সি আমাৰ কোনো আত্মীয়ই নহওঁক কিয় আৰু আমি আল্লাহৰ সাক্ষী গোপন নকৰোঁ, (যদি আমি এনেকুৱা কৰো তেন্তে) নিশ্চয় আমি পাপিষ্ঠসকলৰ অন্তৰ্ভূক্ত হম’।

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5:106
TRANSLATION

١٠٦  يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصَابَتْكُمْ مُصِيبَةُ الْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لَا نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ إِنَّا إِذًا لَمِنَ الْآثِمِينَ

[Quran 5:106] O you who Amanu (آمَنُوا)! Shahadatu (شَهَادَةُ) among you when Hazara (حَضَرَ) Ahada (أَحَدَكُمُ) you the Mout (الْمَوْتُ) Haena (حِينَ) the Was’eyat (الْوَصِيَّةِ), As’naane (اثْنَانِ) Zawa (ذَوَا) A’dal (عَدْلٍ) of you, or Akhirane (آخَرَانِ) from Ghaire (غَيْرِكُمْ) of you if you Darabtum (ضَرَبْتُمْ) in the earth then As’abatkum (فَأَصَابَتْكُمْ) you Mus’eebat (مُصِيبَةُ) the Mout (الْمَوْتِ). Tahabesunaha (تَحْبِسُونَهُمَا) them from after the S’alaat (الصَّلَاةِ) then let them Qasam (فَيُقْسِمَانِ) with Allah if Artabtum (ارْتَبْتُمْ), not do exchange with it S’amna (ثَمَنًا) even if Kana (كَانَ) of Qurba (قُرْبَىٰ) and do not do Naktum (نَكْتُمُ) Shahadata (شَهَادَةَ) Allah. Indeed, then to be of the Aas’emeen (الْآثِمِينَ).
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IMP KEYWORDS FOR THESE AYAHS

Let’s first discuss some of the keyword’s vocabulary in these Ayahs that are important to understand the concept, which are as follows in brief:

 

The word Shahada: is normally mistranslated with a very restrictive meanings as witness but the word is used in Quran, in terms of standing up for and upholders of justice- basically doing whatever is in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc.

 

The word Hazara: is used in Quran in the meanings of being present or faced with a situation

 

The word Mout: is normally translated as death. In Quran, the word is used as opposed to Hayyat- meaning life, thus it refers to any situations of death or death like events. Metaphorically it is also used in Quran for those people who do not reflect and act upon the guidance. Therefore, it’s used in Quran for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphorically dead in terms of their moral and ethical values as well.

The word Ha’ena: is normally mistranslated as either a time period, during, when, or at the time, but these are wrong translations. The word is used in Quran in the meanings of anything or anyone that/who gives Hayyat or is a source thereof. Thus, the word shares the same meanings as the word Hayaat- meanings life, which is used in Quran as opposed to the word Mo’ut- death. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of any use. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah. The word has a variety of interpretations, depending upon the context, but based on the basic concept of life, living or being alive, in both physical as well as metaphoric meanings.

 

The word Was’iyat: is normally translated as will or a dying wish. Although, interpretation of this word as the bequest, the will as to distribution of inheritance or how the estate is to be managed and run etc. would be in accordance with the usage of the word in Quran but the word is used in Quran not only in these meanings but in a much broader and deeper terms in terms of a set of instructions and guidelines that has been enjoined, charged, ordered, instructed or commanded for others to be carried out, even referred in Quran as those laws of Allah in matters of Deen (Shara’a) that have been  enjoined, commanded and ordained (Was’iya) through which Allah has asked the addressee of the Quran to take the impact of in terms of change in your behaviors and conducts as influenced by these laws (Wahiyena) through implementing what Allah is ordaining, commanding, instructing (Was’iyena) with those laws.

 

The word As’naan: is normally mistranslated as two. The word shares the same characteristics as the word Mas’na which is normally mistranslated as twos but these words are used in Quran as opposed to the word ‘Furadiya’ meanings individually or in individual capacities. Therefore, as opposed to Furadiya, the word As’nan and Mas’na basically means in groups, altogether, crowds or congregates and with support, help and coordination of each other.

The word Zawa: (ذَوَا) with an alif at the end is normally mistranslated as men or two men which is a wrong translation. The word is the same as the word Zu (ذُو) without the alphabet Alif at the end which is used in Quran in the meanings of owners and possessors of certain things, qualities and aspects. Thus the phrase ‘Zawa Adal’ means those who possess and are owners of the Adal- justice at its best.  

 

The word Darabtum: means you Daraba: is normally translated as to travel, but the word is basically used in Quran in the meanings of setting forth something, or to advance in terms of going forward, putting forth or putting in front of someone, something.

 

The word Tahabeunaha: means you Tahabesu all of that/ them: The word is used in Quran in the meanings of cause something or someone to go slow, stop something from happening, curtail, arrest or control anything or anyone etc. Similar meanings are in Ayah 11:8 as well, “And if we Akharna from them the Aza’aab for the Ummatin Ma’dudat, then they will say, ‘What Yahibsuhu it……”  means that if Allah would have postponed and delayed (Akharna) the punishment as their recompense based on justice as its best (Azaab) for them for the well-known and confirmed (Ummatin) recompense which have been established due to their own acts, ways and conducts (Millatin), then they would say, ‘what has stopped it, put it on hold and slowed it (yahibsuhu) it’.  X-Reference – 5:106, 11:8. (تَحْبِسُونَهُمَا)

 

✔️The word S’alaat: is normally mistranslated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. S’alat has nothing to do with rituals or prayers at all but the word basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. ‘S’alaat’ as per Quran basically means a social care system built for mutual care, compassion and justice for everyone and every member of the community.

The word Fayaqseman- means then, let it/them do Qasam: the word Qasam is normally mistranslated as swore or oath, in all of their usages in Quran. The basic meanings of the word are in terms of seeking division or separation between something or someone, in terms of being made distinctly divided, or separated from one another.

 

The word Artabtum: means you Ra’iba: the word is normally translated as doubt, but the word has dual meanings of doubts as well as concerns, worries, fear, or distress etc.

 

The word S’amnan: is used in Quran in the meanings of price, value or cost of something or some action that one has to pay, before or after the action is done.

 

The word Qurba’: is normally translated as near relative but words like Qareeb, Qurbaan and Qurba’a all share the same meanings in terms of ‘to approach, to go near or to come close’ as well as refer to someone or something, that is valuable, significant or near to someone, in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would refer to not only all close friends, close relatives, important and significant people, near and dear ones, but also refer to anything that person values or is of significant importance to the person.

 

The word Naktum: shares the same meanings with words like Yaktumun, Taktumun, which are all normally mistranslated as hide or conceal but the words are used in Quran as opposite to the word Iqra, meanings to read, understand & practically apply; compile within yourselves and proclaim and distribute to others as is, through all means i.e., via verbally, in written form and through one’s conducts and behaviors. Thus, as an opposite to the word Iqra, these words mean (1) not to read, understand or apply the divine guidance and/or to blindly follow others without using one’s own intellect and Aqal, (2) not to make an attempt to compile and gather the divine guidance in one self and practically in one’s life and (3) not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications.

 

The word Al-Aas’imeen (plural of Is’m) & the word Is’man: means do Is’m: the word Is’m is normally translated as Sins but the means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction.  It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right.

@arranged by syedraf