(36:68) Whomsoever We grant a long life, We reverse him in his
constitution.57 Do they still not understand?
57. “Reverse him in creation,” means that in old
age Allah turns him back to the state of childhood. He becomes unable to stand
and walk without the help and support of others; he is fed by others; he
urinates and defecates in bed; talks childishly and is laughed at by others. In
short, towards the end of life he returns to the same state of weakness with
which he had started life in this world.
முதுமை இன்னொரு குழந்தைப்
பருவம்!
முதுமை இளமையின் கண்ணாடி
முதுமை குழந்தையின் மறுஉருவம்!
PICKTHALL
He whom we bring unto old age, We reverse him
in creation (making him go back to weakness after strength). Have ye then no
sense?
JAN TRUST FOUNDATION
மேலும், எவரை நாம் வயோதிகமாக்குகிறோமோ, அவருடைய நிலைமையைப்
படைப்பில் (பலஹீனமான நிலைக்கு) மாற்றிவிடுகிறோம்; அவர்கள் (இதை) அறிந்து கொள்ள வேண்டாமா?L
And he to whom We grant long life We reverse
in creation; so will they not understand?
Al
Quran 36:68
மேலும் நாம் எவருக்கேனும் நீண்ட ஆயுளைக் கொடுத்தால் அவருடைய அமைப்பை
அடியோடு மாற்றி விடுவோம்
11032020wed
37:123) Surely, Elias too was among the Messengers
See EN for story
of ELIAS
BIRDS
(2:155) We shall certainly test
you by afflicting you with fear, hunger, loss of
properties and lives and fruits. Give glad tidings, then,
to those who remain patient;
ۙ قَالُوۡٓا
اِنَّا لِلّٰهِ وَاِنَّـآ اِلَيۡهِ رٰجِعُوۡنَؕ الَّذِيۡنَ اِذَآ
اَصَابَتۡهُمۡ مُّصِيۡبَةٌ
(2:156) those who when any affliction smites them, they say:
“Verily, we belong to Allah, and it is to Him that we are destined to return.”156
156. 'Saying' does not signify the mere
making of a statement. It means a statement which is accompanied by a deep
conviction in one's heart: 'To Allah do we belong.' This being so, a man is
bound to think that whatever has been sacrificed for God has in fact attained
its legitimate end, for it has been spent in the way of the One to whom all
things truly belong.
'And it is to Him that we are destined to return' refers to the fact that man
will not stay forever in this world and will return, sooner or later, to God.
And if man is indeed destined to return to God why should he not return to Him
having spent his all, having staked his life for His sake? This alternative is
preferable to the pursuit of self-aggrandizement and then meeting death either
by sickness or accident.
(2:205) Whenever he attains authority,225 he goes about the earth spreading mischief and laying to
waste crops and human life, even though Allah (whose testimony he invokes) does
not love mischief.
225.
The expression idha tawalla can be translated in two ways. First, in the manner
of our translation of the text. It can also be translated to make the verse
mean that when such people return from sweet and apparently genuine talk, they
engage in arrogant and destructive action. 02 22 08 2018
SPENDING IN CHARITY
The example of those who spend their
wealth in the Way of Almighty 2 is like that of a
grain of corn that sprouts seven ears, and in every ear there are a hundred
grains. Thus Almighty multiplies the action of whomsoever He wills. Almighty is
Munificent, All-Knowing
Al-Quran 2:261
ஏக இறைவனின் பாதையில் தங்கள் செல்வத்தைச் செலவிடுபவர்களுக்கு
உவமையாவது ஒவ்வொரு கதிரிலும் நூறு தானிய மணிகளைக் கொண்ட ஏழு கதிர்களை
முளைப்பிக்கும் ஒரு வித்தைப் போன்றது. ஏக இறைவன் தான் நாடியவர்களுக்கு (இதை மேலும்) இரட்டிப்பாக்குகின்றான்; இன்னும் இறைவன் விசாலமான (கொடையுடைய)வன்; யாவற்றையும் நன்கறிபவன்.+
19032020thu+
40 10-20 A scene from
the Day of Judgement and Furtive looks and the secret thoughts(11032020)
(41:11) Then He turned to the heaven while it was all smoke.14 He
said to the heaven and the earth: “Come (into being), willingly or
unwillingly.” They said: “Here we come (into being) in willing obeisance.”15
14. Three things need to be explained here:
First, by heaven is meant
the whole universe, as becomes obvious from the following sentences. In other
words, turning to the heaven means that Allah turned to the creation of the
universe.
Second, by smoke is implied
the initial and primary stage of matter, in which it lay diffused in space in a
shapeless, dust like condition before the formation of the universe. Scientists
of the modern age describe the same thing as nebulae, and the same also is
their view about the beginning of the universe: that is, before creation the
matter of which the universe was built lay diffused in smoke-like nebulous
form.
Thus,
everything in the universe has been created beautiful, with purpose and in
proportion and measure, both qualitatively and quantitatively (al-Qamar 54:49)
Lo! We have created every thing by measure.
SAHIH INTERNATIONAL
Indeed, all things We created with
predestination.
TRANSLITERATION
Inna kulla shay-in khalaqnahubiqadar
JAN TRUST FOUNDATION
நாம் ஒவ்வொரு
பொருளையும் நிச்சயமாக (குறிப்பான) அளவின்படியே படைத்திருக்கின்றோம்.
2 – Surat
Al-Teen: “We have indeed created man in the best of moulds.” [95:4]
PICKTHALL
Surely We created man of the best stature
SAHIH INTERNATIONAL
We have certainly created man in the best of
stature;
TRANSLITERATION
Laqad khalaqna al-insana fee ahsanitaqweem
JAN TRUST FOUNDATION
திடமாக, நாம் மனிதனை மிகவும் அழகிய அமைப்பில் படைத்தோம்.
(95:4)
surely We created man in the best mould;3
3. This is the truth for which the oath has been sworn by the
lands of the fig and the olive (i.e. Syria and Palestine) and Mt. Sinai and
Makkah, the city of peace. Man’s having been created in the most excellent of
molds means that he has been given the finest body which no other living being
has been given, and he has been blessed with the noblest faculties of thought,
knowledge and intellect which no other creature has been blessed with. Then,
since the most sublime model these excellencies and unique merits of mankind’s
are the Prophets and no creation can have a higher rank than them, so that
Allah may choose it for appointment to the office of Prophethood, an oath has
been sworn by the places associated with the Prophets of God to bear testimony
to man’s having been created in the finest of molds. The land of Syria and
Palestine is the land where a large number of Prophets, from the Prophet
Abraham (peace be upon him) to the Prophet Jesus (peace be upon him), were
raised. Mt. Toor is the place where the Prophet Moses (peace be upon him) was
blessed with Prophethood. As for Makkah, it was founded by the Prophets Abraham
and Ishmael (peace be upon them) themselves. It was on account of their
association with it that it became the holiest central place of Arabia. It was
the Prophet Abraham (peace be upon him) who had prayed: O my Lord, make this
city a city of peace and security. ( Surah
Al- Baqarah, Ayat 126); and it was because of this prayer that in the midst of chaos
and confusion prevailing everywhere in Arabia only this city continued to
remain an island of peace for some 2500 years or more. Thus, the verse means to
say: We created mankind in such an excellent mold that it produced men who
attained to the most sublime rank of Prophethood.
“He is the One
Who has made perfectly everything He has created: He began the creation of
human beings with clay, And made his progeny from a quintessence of the nature
of a fluid despised: But He fashioned him in due proportion, and breathed into
him something of His spirit…”
Quran 32:7-9 (As-Sajdah, the Prostration)
(43:10) He it is Who made this earth for you a
cradle7 and made
in it pathways8 for you
that you may find the way to your destination;9
(43:54) He incited his people to levity and they obeyed him.
Surely they were an iniquitous people.50
50. A tremendous reality has been expressed in
this brief sentence. When a person wishes to become autocratic in a country and
contrives every plan openly to achieve his object, he practices every deception
and trick. He buys and sells consciences and persecutes and crushes ruthlessly
those who cannot be purchased. He, in fact, shows by his actions, whatever he
may say to the contrary, that he takes the people of the country to be light as
regards to their intellect, morals and manliness, and has formed the impression
that he can drive the foolish, unscrupulous and cowardly people wherever he
likes. Then, when he has succeeded in his designs and the people have become
his obedient servants, they prove by their conduct and behavior that they are
actually what the wicked man had taken them to be, and the main cause of their
depravity is that they are basically a sinful people. They are not in the least
concerned as to what is the truth and what is falsehood, what is justice and
what is injustice, whether the noble traits of character are truthfulness and
honesty or falsehood and dishonesty and meanness. Instead of this, only their
personal interests are of real importance to them, for the sake of which they
remain ever ready to cooperate with every wicked person, to yield to every
tyrant, to accept every falsehood and to suppress every protest that is voiced
in favor of the truth.
(36 :71)Have they not seen how We have created
for them of Our handiwork the cattle, so that they are their owners,
TRANSLITERATION
Awa lam yaraw anna khalaqnalahum mimma
AAamilat aydeena anAAaman fahumlaha malikoon
SAHIH INTERNATIONAL
Do they not see that We have created for them
from what Our hands have made, grazing livestock, and [then] they are their owners?
JAN TRUST FOUNDATION
நிச்சயமாக நாம்
அவர்களுக்காக நம்முடைய கைகள் செய்தவற்றிலிருந்து கால்நடைகளைபபடைத்திருக்கின்றோம்
என்பதை அவர்கள் பார்க்கவில்லையா?
அவற்றின் மீது அவர்கள்
உரிமை பாராட்டுகிறார்கள்.
ﭛ ﭜ ﭝ ﭞ55
55 19
PICKTHALL
He hath loosed the two seas. They meet.
JAN TRUST FOUNDATION
அவனே, இரண்டு கடல்களையும் ஒன்றோடொன்று சந்திக்கச் செய்தான்.
TRANSLITERATION
Maraja albahrayni yaltaqiyan
SAHIH INTERNATIONAL
He released the two seas, meeting [side by
side];
(36:39) We have appointed stages for the moon till it returns
in the shape of a dry old branch of palm-tree
The likeness of those who spend their wealth
in Allah's way is as the likeness of a grain which groweth seven ears, in every
ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is
All-Embracing, All-Knowing.
(44:37)
Are these better or the people of Tubba32 and
those who went before them? We destroyed them for they were a criminal people.33
32. Tubba was the title of the kings of the Himyarites, like the titles of
Khosroes, Caesar, Pharaoh etc. which have been associated with the kings of
different countries. They were a branch of the Sabaeans, who attained
domination over Saba in 115 B.C. and ruled it until 300 A.D. They have been a
well known people of Arabia for centuries. (For details, see (E.N. 37
of Surah Saba).
7. To understand fully the allusions made in the Quran to the
history of the Sabaeans, one should also keep in view the information that has
been obtained through other historical sources about this nation.
Historically, Saba was a great nation of Southern Arabia. which
comprised some large tribes. Imam Ahmad, Ibn Abi Hatim, Ibn Abd al-Barr and
Tirmidhi have related from the Prophet (peace be upon him) that Saba was the
name of an Arab, from whose race issued the following tribes of Arabia: Kindah.
Himyar, Azd, Ash ariyyin, Madhhij, Anmar (with its two branches: Khatham and
Bajilah), Amilah, Judham, Lakhm and Ghassan.
Since antiquity this Arabian nation has been well known to the
rest of the world. Ur inscriptions of 2500 B.C. mention it by the name of
Sabom. Then in the Babylonian and Assyrian inscriptions and also in the Bible
it has been mentioned several times. (See, for instance, Psalms 72:15; Jeremiah
6: 20; Ezekiel 27:22, 38: 13; Job 6: 19). The Greek and Roman historians and
the geographer Theophrastus (288 B.C.) have mentioned it continuously for many
centuries of the Christian era since before Jesus (peace be upon him).
Its home was the south-western corner of the Arabian peninsula,
now called al-Yaman. Its rise to prominence started in 1100 B.C. In the time of
the Prophets David and Solomon (peace be upon them) the Sabaeans had become
world famous as a wealthy people. In the beginning they were a sun-worshipping
nation. Then, when their queen affirmed faith at the hand of the Prophet
Solomon (peace be upon him) 965-926 B.C., probably most of them became Muslims.
But then in some unknown later period they again began to worship gods and
goddesses tike Almaqah (the moon-god), Athtar (Venus), Dhat Hamim, Dhat Badan
(the sun-god), Harmatam or Harimat and many others. Almaqah was their chief
deity, and the kings made claim to the people's obedience as representatives of
this deity. Many inscriptions have been unearthed in the Yaman, which show that
the whole land abounded in the temples of these gods, especially of Almaqah,
and thanks giving services for them were held at every important event.
As a result of the modern archaeological researches about 3,000
inscriptions have been discovered, which throw a good deal of light on the
history of this nation. Besides these, if the information yielded by the
Arabian traditionists and the Roman and Greek historians is compiled, a
detailed history of this nation can be prepared. According to this information
the following are the important periods of its history:
(1) The Pre-mid-seventh Century Period: In this period Mukarrib
was the title of the Sabaean kings. Probably a synonym of Muqarrib, it
signified that the kings regarded themselves as the link between men and gods;
or, in other words, they were the priest-kings. Their capital was Sirwah, whose
ruins are found at a day’s journey to the west of Maarib, and are now called
al-Kharibah. The foundations of the great Maarib dam were laid in this period:
then the different kings extended it from time to time.
(2) 650 B. C. to 115 B. C.: In this period the Sabaean kings
discarded Mukarrib and adopted the title of Malik (king), which signified that
theocracy was replaced by secular kingship. They left Sirwah and made Maarib
their capital and extended it in every way. This place lay 3900 feet above the
sea, and is some 60 miles east of Sana. Even today its ruins bear evidence that
it was once the centre of a highly civilized nation.
(3) 115 B.C. to 300 A.D: In this period the Sabaean kingdom fell
under the domination of the tribe of Himyar, a more numerous tribe of Saba.
They discarded Maarib and made their central place Raydan their capital, which
later became known as Zafar. Its ruins can still be seen on a circular hill
near the modern city of Yarim. Close by it there resides a small tribe by the name
of Hinmar, perhaps the remnant of the great nation which was once well known
throughout the world for its glory and grandeur. In the same period the word
Yamanat and Yamanaat began to be used for the first time for a part of the
kingdom, which gradually became Yaman and the name of the entire land, which
extends from Asir to Aden and from Bab al-Mandab to Hadramaut. During this very
period the decline of the Sabaean began.
(4) 300 A.D. to the rise of Islam: This is the period of the
Sabaea’s destruction. They started fighting civil wars, which provided occasion
for external intervention. This resulted in the decline in their trade and
their agriculture and even loss of political freedom. Taking advantage of the
internal conflicts between the Himyarites and other tribes, the Abyssinians
occupied the Yaman and ruled it briefly from 340 A.D. to 378 A.D. Then, though
political freedom was restored, breaches began to appear in the great dam of
Maarib, which in 450 or 451 A.D. led to the catastrophe occasioned by the
bursting of the dam as has been referred to in verse 16 above. Although after
it till the time of Abraha the dam was extensively repaired, the population
that had dispersed could not be brought back, nor could the ruined system of
irrigation and agriculture be restored. In 523 A.D., dhu-Nuwas, the Jewish king
of the Yaman, carried out the great massacre of the Christians of Najran, which
has been referred to in the Quran under ashab alukhdud (Surah Al-Burooj, Ayat
4). In retaliation, the Christian kingdom of Abyssinia invaded Yaman and
occupied the entire land. Later the Abyssinian governor of Yaman, Abrahah, in a
bid to put an end to the central position of the Kabah and to bring the entire
western Arabia into the sphere of the Byzantine Abyssinian influence invaded
Makkah in 570 or 571 A.D., a few days before the birth of the Prophet Muhammad
(peace be upon him). The Abyssinian army was completely destroyed as alluded to
under ashab il-feel (Surah Al-Feel, Ayat 1) in the Quran. At last, in 575 A.D. Yaman
fell to the Iranians; their rule came to an end in 628 A.D. when their governor
Badhan embraced Islam.
The Sabaeans owed their prosperity to two main factors:
agriculture and commerce. They had developed their agriculture by means of a
wonderful irrigation system unknown in the ancient world except in Babylon.
There were no natural rivers in their land; in the rainy season small
hill-torrents rose on which they had built dams every where in the country and
collected water in small lakes from which they had taken out canals to water
their lands. This had virtually turned the whole country into a vast garden as
mentioned in the Quran. The largest reservoir was the lake which had been
formed by the construction of a dam on the opening in the Jabal Balaq near
Maarib. But when Allah caused His favors to be turned away from them, the great
dam burst in the mid-fifth century A.D. and the resulting floods went on
breaking one dam after the other on the way, destroying the entire irrigation
system, which could never again be restored.
For commerce the Sabaeans had been blessed by God with the most
favorable geographical position of which they took full advantage. For more
than a thousand years they monopolized the means of trade between the East and
the West. On the one hand, they received silk from China, spices from Indonesia
and Malabar, fabrics and swords from India, negro slaves, monkeys, ostrich
feathers and ivory from East Africa at their ports, and on the other, they
transported this merchandise to the Egyptian and Syrian marts, to be supplied
onward to Rome and Greece. Besides, they themselves were great producers of
frankincense and myrrh and other perfumes, which were in great demand in Egypt
and Syria and in Rome and Greece.
Two great routes existed for this international trade: the sea
route and the land route. The maritime trade remained in the Sabaeans’ control
for more than a thousand years for they alone knew the mysteries of the Red Sea
monsoons, breakers and rocks and the anchorages, and no other nation could risk
navigation through these dangerous waters. Through this maritime route they
took their trade goods to the harbors of Jordan and Egypt. The land routes from
Aden and Hadramaut joined at Maarib, from where a highway led to Petra through
Makkah, Jeddah, Yathrib, Al-Ula, Tabuk and Aylah, forking at the northern end
to Egypt and Syria. Along this land route, a number of Sabaean colonies had
been established right from the Yaman to the borders of Syria, as mentioned in
the Quran, and trade caravans passed by these day and night. The signs of many
of these colonies still exist on this route from which the Sabaean and the
Himyarite inscriptions are being discovered.
After the first century after Jesus (peace be upon him) Sabaean
trade began to suffer a decline. When the Greek, and then the Roman, kingdoms
were established in the Middle East, the citizens began complaining of the high
prices that the Arabian traders were charging for the oriental goods because of
their monopoly, and urged their governments to take the initiative to break
their supremacy in the sea trade. Thus, in the beginning, Ptolemy II (985- 246
B.C.), the Greek ruler of Egypt, reopened the Nile-Red Sea canal originally dug
by Pharaoh Sesostris some seventeen centuries ago. Consequently, it was through
this canal that the Egyptian fleet entered the Red Sea for the first time, but
it could not succeed much against the Sabaeans. When Egypt fell to the Romans
they brought a stronger merchant marine into the Red Sea and put a naval fleet at
its back. The Sabaeans could not withstand this force. Consequently, the Romans
set up their trade colonies at every seaport, arranged supplies for the ships
and also stationed their military troops wherever possible. At last, the time
came when Aden passed under the military occupation of the Romans. In this
connection, the Roman and the Abyssinian kingdoms also entered secret pacts
against the Sabaeans, which ultimately deprived this nation of its political
freedom as well.
After losing control over maritime trade the Sabaeans were left
with trade over the land route only, but many factors combined to gradually
break its back too. First, the Nabataeans ousted them from all the colonies of
the upper Hejaz and Jordan, from Petra to Al-Ula. Then in 106 A.D. the Romans
put an end to the Nabataean kingdom and captured all the Syrian and Jordanian
territories up to the Hejaz. After this Abyssinia and Rome jointly tried to
ruin the Sabaean trade completely by taking advantage of their internal
conflicts. That is why the Abyssinians intervened in the Yaman again and again,
till at last they brought the entire land under their occupation.
Thus, Allah’s wrath caused this nation to be toppled from the
heights of glory and prosperity into oblivion from which they were never able
to rise again. There was a time when the Greeks and the Romans felt tempted
when they heard of the legendary wealth of these people. Strabo writes, “The
Sabaeans use gold and silver utensils and even the ceilings, walls and doors of
their houses are bedecked with ivory, gold, silver and jewels.” Pliny says,
“The entire wealth of Rome and Persia is flowing into Sabaean hands. They are
the richest people of the world today, and their fertile land abounds in
gardens, crops and cattle.” Artemidorus says, “These people roll in luxury.
They burn cinnamon, sandalwood and other sweet smelling wood as fuel.”
Likewise, other Greek historians relate that the passengers passing by their
shores can smell the perfumes of their land in the merchant ships at sea. For
the first time in history they built a skyscraper, called the castle of
Ghumdan, on the hill top in Sana. This citadel, according to the Arab
historians, a twenty storey building, each storey being 36 feet high. Thus did
they prosper and enjoy life as long as Allah favored them with His bounties. At
last, when they transgressed all limits in their ingratitude, the Almighty Allah
also withdrew His attention, and they were so utterly destroyed as if they had
never existed at all.
(46:15)
We have enjoined man to be kind to his parents. In pain did his mother bear him
and in pain did she give birth to him. The carrying of the child
to his weaning is a period of thirty months.19 And
when he is grown to full maturity and reaches the age of forty, he prays: “My
Lord, dispose me that I may give thanks for the bounty that You have bestowed
upon me and my parents, and dispose me that I may do righteous deeds that would
please You,20 and also make my descendants righteous. I repent to You, and
I am one of those who surrender themselves to You.”
19. This verse tells that although the children should serve both
the mother and the father, the mother’s right is greater in importance on the
ground that she undergoes greater hardships for the sake of the children. The
same is borne out by a Hadith, which has been related with a little variation
in wording in Bukhari, Muslim, Abu Daud, Tirmidhi, Ibn Majah, Musnad Ahmad, and
in Adab al- Mufrad of Imam Bukhari, to the effect that a person asked the
Prophet (peace be upon him): Who has got a greater right to my service? The
Prophet replied (peace be upon him): Your mother. He asked: Who after her? He
replied: Your mother. He asked: Who after her? He replied: Your mother. He
asked: Who after her? He replied: Your father. This Hadith precisely explains
this verse, for in it also allusion has been made to the triple right of the mother:
(1) His mother bore him with hardship. (2) She gave him birth with hardship.
(3) His bearing and his weaning took thirty months.
Another legal point also is derived from this verse and ( verse
14 of Surah Luqman) and( verse
233 of Surah Al- Baqarah), which was pointed out by Ali and Ibn
Abbas in a law case and made Uthman change his decision. The story goes that
during the caliphate of Uthman, a person married a woman from the Juhainah
tribe, and just six months after the marriage she gave birth to a healthy and
sound child. The man took the case before Uthman, who declared the woman to be
an adulteress and ordered that she be stoned to death. On hearing this Ali
immediately came to Uthman and asked: What sort of a decision have you given?
He replied: She has given birth to a sound child six months after marriage. Is
it not a clear proof of her being an adulteress? Ali did not agree, and recited
the three above mentioned verses in their sequence. In Surah Al-Baqarah Allah
says: The mothers shall suckle their children for two whole years, if the
fathers desire the suckling to be completed. In Surah Luqman it is said: And
his weaning took two years, and in Surah Al-Ahqaf: And his bearing and his
weaning took thirty months. Now, if two years of suckling are taken away from
30 months, six months of bearing remain. This shows that the minimum period of
pregnancy in which a sound child can be born is six months. Therefore, the
woman who has given birth to a child six months after the marriage cannot be
declared an adulteress. On hearing this reasoning of Ali, Uthman admitted that
he had not considered that thing at all. Then he recalled the woman and changed
his decision. According to another tradition, Ibn Abbas also supported the
reasoning of Ali and then Uthman changed his decision. (Ibn Jarir, Ahkam al-Qur
an by al-Jassas Ibn Kathir).
The following legal injunctions are derived from the three verses
when they are read together: The woman who gives birth to a sound and complete
child in less than six months after marriage (i.e. in a proper delivery and not
abortion) will be declared an adulteress and her child’s lineage from her husband
will not be established.
(2) The woman who delivers a sound and complete child six months or
more after marriage, cannot be accused of adultery only on the basis of the
child birth, nor can her husband have the right to slander her, nor can he
refuse to acknowledge fatherhood of the child. The child will certainly be
recognized as his, and the woman will not be punished.
(3) The maximum period for fosterage is two years. If a woman has
suckled a child after this age, she will not be regarded as his foster mother,
nor will the injunctions pertaining to fosterage ( Surah
An-Nisa, Ayat 23) be applicable to her. In this regard, Imam Abu Hanifah has out
of caution proposed the period of two and a half years instead of two years so
that there remains no chance of error in a delicate matter like the prohibition
of the foster relations. (For explanation, see ( E.
N. 23 of Surah Luqman).
Here, it would be useful to know that according
to the latest medical research a
child needs at least 28 weeks to remain in the mother’s womb to be developed
and delivered as a living baby. This period amounts to a little more than 6
months. The Islamic law has allowed a concession of about half a month, because
a woman’s being declared an adulteress and a child’s being deprived of lineage
is a grave matter, and its gravity demands that maximum period be allowed to
save both the mother and the child from its legal consequences. Furthermore, no
physician and no judge, not even the pregnant woman herself and the man
impregnating her, can know as to when exactly did the conception take place.
This thing also demands that a few more days be allowed in determining the
minimum legal period of pregnancy.
20. That is, O Lord, grant me the grace of such righteous deeds as
may conform to Your law in the apparent form as well as be acceptable to You in
their actual worth. If an action, however good in the sight of the people, does
not conform to obedience to Allah’s law, it cannot have any value in the sight
of Allah, no matter how highly it is praised by the people. On the contrary,
another action which conforms to the Shariah exactly and has no flaw or
deficiency in its apparent form, becomes hollow from within, on account of an
evil intention, conceit, arrogance and greed of the world, is worthless in the
sight of Allah.
(46:21) Recount to them the story of (Hud), the brother of (the
tribe of) 'Ad. Hud warned his people beside the sand-dunes25 � and there have been other
warners before him and since his time � saying: “Serve none but Allah. Verily I fear that the
chastisement of an awesome day shall come upon you.”
25. As the chiefs of the Quraish had a false
pride of their superiority and exulted in their wealth and prosperity, the
story of Aad is being related to them about whom it was well known that they
had been the mightiest people in Arabia.
Literally, Ahqaf (pl. of
hiqf) are long dunes of sand less in height than mountains, but technically it
is a name given to the southern-western part of the Arabian desert (Ar-
Rubul-khali) which is wholly un-inhabited.
Ibn Ishaq says that the
territory of Aad extended from Oman to Yaman, and the Quran tells us that they
actually belonged to Al- Ahqaf from where they spread to the adjoining lands
and subdued weak nations. 125 miles to the north of the present-day city of
Makkah there is a place in Hadramaut, where the people have built a tomb to the
Prophet Houd, and the place is well known as the grave of Houd. A religious
festival is held there on the 15th of Shaban and thousands of people from
different parts of Arabia gather there annually. Although it is not
historically established, the grave’s being built there and the southern Arabs’
visiting it in large numbers is at least a proof that local tradition regards
this very territory as the land of Aad. Besides, there are several ruins in
Hadramaut which the natives still call by the name of Dar-Aad (Abode of Aad).
From the present condition
of Al-Ahqaf, no one can even imagine that this land might have been the home of
a mighty people boasting of magnificent civilization. Probably it was a green
and fertile land thousands of years ago, and then the change of climate might
have turned it into a sandy desert. Today it is a vast, wind-swept desert, and
no one can dare go into its interior. In 1843 A.D. a Bavarian soldier was able
to reach its southern edge. He says that if one looks down from the northern
plateau of Hadramaut one can see this desert about a thousand feet in the
depression. Here and there in it there are white areas where if a thing falls
it goes on sinking into the sand and decays. The Arab Beduins fear this land
and are never willing to step into it at any cost. Once when the Bedouins were
not ready to take him there, he went by himself. He says that the sand there is
very fine powder, and when he threw a plummet into it from a distance, it sank
into it within five minutes and the end of the line to which it was attached,
also decayed.
For detailed information,
see:
Arabia and The Isles,
Harold Ingrams, London, 1946.
The Unveiling of Arabia, R
H. Kirnan, London, 1937.
The Empty Quarter. Philby.
London, 1933.
(51:36)
– and We did not find there any, apart from a single house of Muslims 34 –
Mumin and
Muslim
(3) That
the words Mumin and Muslim have
been used as synonyms in this verse. If this verse is read with (verse
14 of Surah Al-Hujurat), the error of the thinking of those
people becomes obvious, who regard Mumin and Muslim as two independent terms of
the Quran, which have been used in one and the same meaning every where, and
Muslim is necessarily used for the person who might have entered the fold of
Islam by professing the faith only verbally, without true faith. (For further
explanation, see (E.N.
31 of Surah Al-Hujurat).(surah 49:14)
(49:14) The
Bedouins say: “We believe.”(O Prophet),30 say to them: “You do
not believe; you should rather say: 'We have submitted'”;31 for
belief has not yet entered your hearts. If you obey Allah and His Messenger, He
will not diminish anything from the reward of any of your deeds. Surely Allah
is Most Forgiving, Most Compassionate.
Notes
30. This does
not imply all the desert Arabs but only a few particular groups of the Bedouins
who had become Muslims, seeing the increasing power of Islam, thinking that
they would not only remain safe from any attack by the Muslims but would also
gain materially from the Islamic conquests. These people had not embraced Islam
sincerely but had professed faith only verbally in order to be counted among
the Muslims, and their inner state became exposed whenever they would come
before the Prophet (peace be upon him) with different sorts of demands and
would enumerate and mention their rights as if they had done him a great favor
by accepting Islam. Traditions mention several of such tribal groups, e.g.
Muzainah, Juhainah, Aslam, Ashja, Ghifar, etc. About the Bani Asad bin
Khuzaimah in particular. Ibn Abbas and Saeed bin Jubair have stated that once
during a drought they came to Madinah and making a demand for financial help,
they said to the Prophet (peace be upon him) again and again: We became Muslims
without any conflict, we did not fight against you as have such and such other
tribes fought. By this they clearly meant to point out that their refraining
from fighting against the Messenger (peace be upon him) of Allah and their
accepting Islam was a favor for which they must be rewarded by the Messenger
(peace be upon him) and the Muslims. It was this same attitude and conduct of
the Bedouin group living around Al- Madinah, which has been commented upon in
these verses. One can understand this appraisal better if one reads it together
with verses( 90-110 of Surah At-Taubah )and (verses 11-17 of Surah Al-Fatha).
31. Another
translation of the words qulu aslamna can be; Say: We have become Muslims. From
these words some people have concluded that in the language of the Quran, Mumin
and Muslim are two opposite terms. A Mumin is he who has believed sincerely and
a Muslim he who might have accepted Islam only verbally without true faith.
But, in fact, this is an absolutely wrong idea. No doubt the word iman here has
been used for sincere affirmation by the heart and the word Islam for only
outward and external submission but to understand them as two independent and
mutually contradictory terms of the Quran is not correct. A study of the
Quranic verses in which the words Islam and Muslim have been used, shows that
in the Quranic terminology of Islam is the name of the Faith, which Allah has
sent down for mankind. It comprehends the faith and obedience both, and a
Muslim is he who believes with a sincere heart and obeys the commands
practically. This is borne out by the following verses:
Indeed, Islam
is the only right way of life in the sight of Allah. (Surah Aal-Imran, Ayat 19).
And whoever
adopts any other than this way of submission (Islam), that way shall not be
accepted from him. (Surah Aal-Imran, Ayat 85).
And I have
approved Islam as the way of life for you. (Surah Al-Maidah, Ayat 3).
Whomever Allah
wills to guide aright, He makes his breast wide open to Islam. (Surah Al-Anaam, Ayat 125).
Obviously, in
these verses Islam does not imply obedience without the faith. Here are some other
verses: Say (O Prophet): I have been enjoined to be the first one to affirm
(faith in) Islam. (Surah Al-Anaam, Ayat 14).
If they have
surrendered (to Islam), they are rightly guided. (Surah Aal-Imran, Ayat 20).
All the
Prophets, who were Muslims, judged the cases according to the Torah. (Surah Al-Maidah, Ayat 44).
Here, and at
scores of other places, acceptance of Islam cannot mean adopting obedience
without the faith. Likewise, here are a few verses in which the word Muslim has
occurred signifying the meaning in which it has been used repeatedly in the
Quran: O you who have believed, fear Allah as He should truly be feared and see
that you do not die save as true Muslim. (Surah Aal-Imran, Ayat 102).
Allah had
called you Muslims before this and has called you (by the same name) in this
Quran, too. (Surah Al-Hajj, Ayat 78).
Abraham was
neither a Jew nor a Christian, but he was a Muslim, sound in the faith. (Surah Aal-Imran, Ayat 67).
And remember
that when Abraham and Ishmael were raising the walls of this House, they
prayed: Lord, make us Thy Muslims and also raise from our offspring a community
which should be Muslim. (Surah Al-Baqarah, Ayat 128).
(The Prophet
Jacob’s will for his children): O my children, Allah has chosen the same way of
life for you, hence remain Muslims up to your last breath. (Surah Al-Baqarah, Ayat 132).
After a study
of these verses who can say that in these the word Muslim implies a person who
does not believe sincerely but has accepted Islam only outwardly? Therefore, to
make the claim that in the Quranic terminology Islam implies obedience without
the faith and the Muslim in the language of the Quran is he who accepts Islam
only outwardly is absolutely wrong. Likewise, this claim also is wrong that the
words iman and mumin have been used in the Quran necessarily in the sense of
believing sincerely. No doubt, at most places these words have occurred to
express the same meaning, but there are many places where these words have also
been used for outward affirmation of the faith, and all those who might have
entered the Muslim community with verbal profession have been addressed with,
“O you who have believed”, no matter whether they are the true believers, or people
with a weak faith, or mere hypocrites. For a few instances of this, see (Surah Aal-Imran, Ayat 156); (Surah An-Nisa, Ayat 135); (Surah Al-Maidah, Ayat 54); (Surah Al-Anfaal, Ayats 20-27); (Surah At-Taubah, Ayat 38), (Surah Al-Hadid, Ayat 28); (Surah As-Saff, Ayat 2).
(81:8) and when the girl-child buried alive shall be
asked
(81:9) for what offence was she killed? See EN
ர்ப்புகள் ஈர்க்கும் தன்மை, தகைமை உடையதாக அமைவது சிறப்பு. சிறப்பான தீர்ப்புகள் நீர்த்து போகாமல் நிலைத்து நின்று
எக்காலத்திற்கும் ஏற்றதாக முக்காலமும் முன்னுதாரணம் காட்டுவதாக அமைவது அதனினும்
உயர்ந்தது. நான்காம் கலீபா அலி (ரலி) அவர்களின் தீர்ப்புகள் அத்தகையன. முஹம்மது நபி (ஸல்) அவர்களின் காலத்தில் இருந்து நான்காம் கலீபாவாக பொறுப்பு ஏற்று
ஆட்சி செய்த வரை அலி (ரலி) அவர்களின் தீர்ப்புகள் திருத்தமானதாக குர்ஆனின் கூற்றுக்குப்
பொருத்தமானதாக அண்ணல் நபி (ஸல்) அறிவுறுத்தலை அடிப்படையாக கொண்டதாக அமைந்தன.
அண்ணல் நபி (ஸல்) அவர்கள் இளைஞர் அலி (ரலி) அவர்களை ஏமன் நாட்டிற்கு நீதிபதியாக நியமித்து வழியனுப்பும் பொழுது,
"இரு மனிதர்களுக்கு இடையே உள்ள
வழக்கில் தீர்ப்பு கூறுவதற்கு முன்னர் இருவரும் இரு தரப்பினர் சார்பில்
வந்துள்ளவர்களும் கூறுவதைக் கேட்பது சரியான முடிவு எடுக்க அடித்தளமாகும்'' என்று அறிவுறுத்தினார்கள்.
வாய்மை நபி (ஸல்) அவர்களிடம் வழக்கு ஒன்று வந்தது. பிரதிவாதியின் மாடு முட்டி மோதியதில் வாதியின் கழுதை செத்துவிட்டது
என்று செப்பினார் வாதி. செம்மல் நபி (ஸல்) அவர்கள் அலி (ரலி) அவர்களைப் பார்த்தார்கள். வாதி, பிரதிவாதி இருவரும் விசாரணையில்
இருந்தனர். அலி (ரலி) மாடும் கழுதையும் கட்டப்பட்டு
இருந்தனவா? என்று கேட்டார்கள். கழுதை கட்டப்பட்டு இருந்தது. மாடு
கட்டப்படவில்லை என்பதை வாதி, பிரதிவாதி இருவரும் உறுதி செய்தனர். அலி (ரலி) பிரதிவாதி மாட்டுக்காரர் வாதியான கழுதைகாரருக்கு ஒரு கழுதை கொடுக்க
வேண்டும் என்று பழுதிலாது தீர்ப்பு வழங்கினார்கள்.
அண்ணல் நபி (ஸல்) அவர்களின் காலத்தில் வழக்குகளுக்குத் தீர்ப்பளித்த அலி (ரலி) முதற்கலீபா அபூபக்கர் (ரலி) இரண்டாம் கலீபா உமர் (ரலி) ஆட்சியிலும் பிரதம காஜியாக, அமர்ந்து அரிய தீர்ப்புகள்
வழங்கினார்கள்.
"அல்லாஹ்வை தவிர்த்து வேறெவருக்கும்
அஞ்சாதே'' என்ற கொள்கையை
அவர்களின் நீதி வழுவாமையை நிலைக்க வைத்தது. அதனால்தான் உமர் (ரலி) "அக்துனா அலி'' (நம் எல்லோரிலும் நீதி வழுவாதவர் அலி) என்று உரைத்தார்கள்.
இருவர் ஒரு பெண்ணிடம் பொருள்களைக் கொடுத்து பாதுகாத்து
வைக்கும்படியும் இருவரும் சேர்ந்து வந்து கேட்டால் மட்டும் திருப்பி
கொடுக்கும்படியும் கூறிச் சென்றனர். சில ஆண்டுகள்
கடந்து அவர்களில் ஒருவர் அப்பெண்ணிடம் வந்து நண்பர் இறந்துவிட்டார் என்றும் அதனால்
கொடுத்த பொருள்களை அவரிடம் தருமாறும் வேண்டினார். அப்பெண் அப்பொருள்களைத் திருப்பித் தர மறுத்தாள். அக்கம்பக்கத்தில் இருந்தவர்கள் கூடி கலந்தாலோசித்து இருவரில்
ஒருவர் இறந்து விட்டார் என்று கூறுவதால் உயிருடன் உள்ள மற்றொருவரிடம் கொடுத்த
பொருளைத் திருப்பி கொடுக்க கூறினர். அப்பெண் வந்தவரிடம்
தந்த பொருள்களைக் கொடுத்து விட்டார். சில நாள்கள் சென்றன. மற்றொருவர் வந்து அப்பெண்ணிடம் கொடுத்த பொருளைக் கேட்டார். அப்பெண் நடந்ததை நவின்றாள்.
வழக்கு இரண்டாம் கலீபா உமர் (ரலி) அவர்களிடம் வந்தது. இருவரும் சேர்ந்து வந்து கேட்டால்தான் பொருள்களைத் திருப்பி
கொடுக்க வேண்டும் என்ற நிபந்தனையை மீறி அப்பெண் ஒருவரிடம் அப்பொருளைத் திருப்பி
கொடுத்தது தவறென்று அப்பெண்ணிடம் உமர் (ரலி) கூறினார்கள். அப்பெண்ணோ நடந்ததை
நடந்தபடி கூறி நிரபராதி என்று வாதிட்டாள்.
வழக்கு அலி (ரலி) அவர்களிடம் சென்றது. அலி (ரலி) பொருள் கேட்டு வந்தவரிடம் அந்த அமானித
பொருளை இருவரும் சேர்ந்து வந்து கேட்கும் பொழுது கொடுக்க வேண்டும் என்பதுதானே
நிபந்தனை? என்று கேட்டார். ஆம் என்று ஆமோதித்தார் பொருளைக் கோரியவர். ஒருவர் தனியாக வந்து கேட்டால் கொடுக்கக் கூடாது அல்லவா? என்றார் அலி (ரலி). ஆம் என்று
தலையசைத்தார் தடுமாற்றத்தில் நின்ற தரம் தாழ்ந்த அந்த மனிதர். உங்கள் கூட்டாளியை அழைத்து கொண்டு வாருங்கள். உங்கள் இருவரிடமும் அப்பொருள் ஒப்படைக்கப்படும் என்றார் அலி (ரலி). மறுமொழி கூற
முடியாத அந்த மாறாட்டக்காரர் ஓட்டம் பிடித்தார்.
இரு பயணிகள் வழியில் உண்ண முறையே 5,3 ரொட்டிகள் வைத்து இருந்தனர். உண்ண உட்கார்ந்த பொழுது இன்னொரு பயணியும் இணைந்தார். எட்டு ரொட்டிகளையும் சம துண்டுகளாக்கி மூவரும் உண்டனர். மூன்றாமவர் உண்ட உணவிற்கு 8 திர்ஹங்கள் கொடுத்தார். 5 ரொட்டிகளை வைத்திருந்தவர் 5 திர்ஹங்களை எடுத்துக்கொண்டு
மற்றொருவருக்கு 3 திர்ஹங்கள் கொடுத்தார். இரண்டாமவர் 4 திர்ஹங்கள் கேட்டார். வழக்கு அலி (ரலி) அவர்களிடம் வந்தது. 8 ரொட்டிகளைச் சமமாக பங்கிட்டதில் 24 துண்டுகள் கிடைத்தன. மூவரும் தலா 8 துண்டுகள் உண்டனர். மூன்றாமவர் துண்டு
ஒன்றுக்கு ஒரு திர்ஹம் வீதம் 8 திர்ஹங்கள் கொடுத்தார். முதலாம் பயணியின் 5 ரொட்டிகளில் 15 துண்டுகள் போடப்பட்டன. அதில் முதலாமவர் தின்றது 8 துண்டுகள். மீதம் ஏழு
துண்டுகளை மூன்றாம் பயணி தின்றார். இரண்டாம் பயணியின் 3 ரொட்டிகளில் 9 துண்டுகள் விழுந்தன. அவற்றில் 8 துண்டுகளை இரண்டாம் பயணி சாப்பிட்டார். எனவே 5 ரொட்டிகாரருக்கு ஏழு திர்ஹங்களும் 3 ரொட்டி காரருக்கு ஒரு திர்ஹமும்
வழங்கிட தீர்ப்பளித்தார்கள்.
ஒருமுறை மூன்று பேர் 17 ஒட்டகங்களுடன் வந்து அலி (ரலி) அவர்களிடம் இரண்டில் ஒரு பங்கை முதலாமவருக்கும்; மூன்றில் ஒரு பங்கை இரண்டாமவருக்கும், ஒன்பதில் ஒரு பங்கை மூன்றாமவருக்கும்
பங்கிட்டு தருமாறு வேண்டினர். ஒட்டகங்களை வெட்டி
கூறு போட வேண்டாம் என்றும் கூறினர். அலி (ரலி) அரசு பண்ணையிலிருந்து ஓர் ஒட்டகம்
கொண்டு வர சொல்லி 18 ஒட்டகங்களில்
முதலாமவருக்கு இரண்டில் ஒரு பங்கு 9 ஒட்டகங்களையும்; இரண்டாமவருக்கு மூன்றில் ஒரு பங்கு 6 ஒட்டகங்களையும்; மூன்றாமவருக்கு ஒன்பதில் ஒரு பங்கு 2 ஒட்டகங்களையும் கொடுத்தார்கள். அரசு பண்ணையிலிருந்து
வந்த ஒட்டகம் அரசு பண்ணைக்குத் திருப்பி அனுப்பப்பட்டது.
இரு பெண்களுக்கு ஒரே நேரத்தில் குழந்தைகள் பிறந்தன. இருவரும் ஆண் குழந்தை பெற்றதாக ஆண் குழந்தைக்குச் சொந்தம்
கொண்டாடினர். வழக்கினை விசாரித்த அலி (ரலி) இரு பெண்களையும் தனியே சென்று
தனித்தனி பாத்திரங்களில் பால் பீய்ச்சி எடுத்து வர பணித்தார்கள். எவருடைய பால் கெட்டியாக இருந்ததோ அப்பெண் பெற்றதே ஆண் குழந்தை
என்றும் எவருடைய பால் சற்று இளகியதாக இருந்ததோ அப்பெண்ணின் குழந்தை பெண் குழந்தை
என்று தீர்ப்பளித்தார்கள்.
ஒரு பெண் அவளின் சக கிழத்தி மீது அபாண்டமாக குற்றம் சுமத்தினாள். அதற்கு ஆதாரமாய் சக கிழத்தியின் ஆடையிலிருந்து பிசுபிசுப்பைக்
காட்டினாள். அலி (ரலி) ஆடையின் பிசுபிசுத்த பகுதியைக் கழுவ
கட்டளை இட்டார்கள். கழுவியதும் சுத்தமானதா? அல்லது கசக்கி பிழிந்து துவைத்தபின்
தூய்மை ஆனதா? என்று கேட்டார்கள். அலி (ரலி) கழுவியதுமே கறை கரைந்ததாக முறையிட்டவள் சொன்னாள். அது முட்டை பசை. கழுவியதும்
மறைந்தது. விந்தாக இருந்தால் பலமுறை கசக்கி
பிழிந்து கழுவினால்தான் சுத்தமாகும் என்று பொய்வழக்கைப் புறந்தள்ளினார்கள்.
அல்லாஹ்வையன்றி வேறெவருக்கும் அஞ்சாத
நெஞ்சம் உடையவர்களால் நாமும் அவனியில் அன்றாடம் அனைத்து செயல்களிலும் நீதி
நெறியோடு நேர்மை பிறழாது ஓர்மையுடன் ஓரிறையை வழங்கி வாழ்வோம்.
- மு.அ.அபுல் அமீன்
மேலும் செய்திகளை
உடனுக்குடன் படிக்க, தினமணி மொபைல் ஆப்-ஐ இங்
(2:40) Children of Israel!56 Recall
My favour which I had bestowed on you, and fulfil your covenant with Me and I
shall fulfil My covenant with you, and fear Me alone.
56. 'Israel' means
the slave of God. This was the title conferred on Jacob (Ya'qub) by God
Himself. He was the son of Isaac and the grandson of Abraham. His progeny are
styled the 'Children of Israel'.(23062029_
இஸ்ராயீலின் சந்ததியனரே
يٰبَنِىۡٓ اِسۡرَ
Ya banee isra-eela
யா பணீ இஸ்ராயீல
இஸ்ராயீலின் சந்ததியினரே
என்ற பொருள்படும் இந்தச் சொற்றொடரை புனித குர்ஆனில் பல இடங்களில் பார்க்கலாம்
எத்தனை முறை இது
குர்ஆனில் வருகிறது ?
இஸ்ராயீல என்ற சொல்லுக்கு
என்ன பொருள் ?
இருபது முறை குர்ஆனில்
பணீ இஸ்ராயீல என்று வருகிறது
இறைவனின் அடிமை என்று
பொருள் படும் இஸ்ராயீல என்ற பட்டம் யாகூப்
நபி (ஜாகப் ) அவர்களுக்கு இறைவனே சூட்டியதாகும் .அவரின் சந்ததிகள் பணீ
இஸ்ராயீல என்று அழைக்கபடுகிறார்கள்.
நபி இப்ராஹீமின் மகன் நபி
இஷ்ஹாக்கின் மகன் நபி யாகூப் .நபி யாகூபின் மகன் நபி யூசுப் – உலகின் ஒரே நான்காம்
தலைமுறை நபி
சரியான விடை அனுப்பிய
அண்ணன் சிக்கந்தர் அவர்களுக்கு பாராட்டுகள, வாழ்த்துகள், நன்றி
இறைவன் நாடினால் மீண்டும்
இது போன்ற பதிவில் சிந்திப்போம் ..
(Source –Towards understanding Quran (2:40 :EN 56)
29062020mon
sherfuddinp.blogspot.com
The Banu
Isra’il (Children of Israel, a term connoting the Jewish people) are
mentioned
20 times in the Quran. I
يٰبَنِىۡٓ اِسۡرَآءِيۡلَ
2:102
அவர்கள் ஸுலைமானின்
ஆட்சிக்கு எதிராக ஷைத்தான்கள் ஓதியவற்றையே பின்பற்றினார்கள்;. ஆனால் ஸுலைமான் ஒருபோதும் நிராகரித்தவர் அல்லர். ஷைத்தான்கள் தாம் நிராகரிப்பவர்கள். அவர்கள்தாம் மனிதர்களுக்குச்
சூனியத்தைக் கற்றுக்கொடுத்தார்கள்; இன்னும், பாபில் (பாபிலோன் என்னும் ஊரில்) ஹாருத், மாருத் என்ற இரண்டு
மலக்குகளுக்கு இறக்கப்பட்டதையும் (தவறான வழியில்
பிரயோகிக்கக் கற்றுக்கொடுத்தார்கள்). ஆனால் அவர்கள் (மலக்குகள்) இருவரும்; "நிச்சயமாக நாங்கள் சோதனையாக இருக்கிறோம்; (இதைக் கற்று) நீங்கள் நிராகரிக்கும்
காஃபிர்கள் ஆகிவிடாதீர்கள்"
என்று சொல்லி
எச்சரிக்காத வரையில், எவருக்கும் இ(ந்த சூனியத்)தைக் கற்றுக்
கொடுக்கவில்லை, அப்படியிருந்தும் கணவன் - மனைவியிடையே பிரிவை உண்டாக்கும் செயலை அவர்களிடமிருந்து
கற்றுக்கொண்டார்கள். எனினும் அல்லாஹ்வின்
கட்டளையின்றி அவர்கள் எவருக்கும் எத்தகைய தீங்கும் இதன் மூலம் இழைக்க முடியாது. தங்களுக்குத் தீங்கிழைப்பதையும், எந்த வித நன்மையும்
தராததையுமே - கற்றுக் கொண்டார்கள். (சூனியத்தை) விலை கொடுத்து வாங்கிக்
கொண்டவர்களுக்கு, மறுமையில் யாதொரு
பாக்கியமும் இல்லை என்பதை அவர்கள் நன்கறிந்துள்ளார்கள். அவர்கள் தங்கள்
ஆத்மாக்களை விற்றுப்பெற்றுக்கொண்டது கெட்டதாகும். இதை அவர்கள் அறிந்து
கொள்ள வேண்டாமா?(09022020)
(2:104) O you who believe!107 Do
not say (to the Prophet): Ra'ina (Lend ear to us), but say Unzurna (Favour
us with your attention) and pay heed (to him).108 A
painful chastisement awaits the unbelievers.
107. This and the following verses inform the
followers of the Prophet (peace be on him) of the machinations of the Jews
against Islam and the Muslims, and dispel any doubts and misgivings they tried
to create in their minds. Special attention is paid to the points raised during
controversial discussions between Muslims and Jews. It is useful to note here
that when the Prophet (peace be on him) arrived in Madina and the message of
Islam began to spread the Jews tried to engage Muslims in controversial
religious discussions. They raised all kinds of involved and
suspicion-provoking problems so as to contaminate the simple and pure-hearted
Muslims with the spiritual diseases from which they themselves suffered. Not
only that, they resorted to sly and deceptive talk in the presence of the
Prophet.
108. When the Jews visited
the Prophet they tried to vent their spite by using ambiguous expressions in
their greetings and conversation. They, used words which had double meanings,
one innocent and the other offensive. After using quite proper expressions they
would then whisper some malicious words. Ostensibly they maintained the decorum
of respect and courtesy while sparing no underhand means to insult the Prophet.
Later we shall encounter several examples of this kind of behaviour. The
particular expression referred to here, and which the Muslims were asked to
avoid using since it lent itself to abuse, was employed by the Jews when in
conversation with the Prophet, whenever they wanted to request a short pause in
which to finish whatever they wanted to say. They, used the expression ra'ina,
which meant 'kindly indulge us' or ' kindly lend ear to us'.
It was possible, however, for the expression to be used with quite a different
shade of meaning. In Hebrew, for instance, there is a word similar to it which
means: 'Listen, may you become deaf.' In the same language it also means arrogant,
ignorant and fool. In actual conversation it was also used on occasions when
one wanted to say: 'If you listen to me, 1 will listen to you.' When it was
pronounced with a slight twist of the tongue it turned into ra'ina, meaning
'our shepherd'.
It is because of the possibility of the word being used in these different
senses that Muslims were asked to avoid it and to use instead the
straightforward expression unzurna, meaning 'kindly favour us with your
attention' or 'kindly grant us a while to follow (what you are saying)'. This
advice was followed by the admonition to listen attentively to what the Prophet
said, for the Jews used to ask for the same thing to be repeated merely because
they did not pay proper attention to what the Prophet said but instead were
engrossed in their own thoughts. If the Muslims were to heed what the Prophet
said, they would scarcely need to make such requests.(10072020)
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