10.Yunus MK V109/11
Yunus (Arabic: يونس, Yūnus; arabic synonym of
"Jonas" or "Jonah")
first of six surahs which open with the tri-letters alif, lam and ra'.
(10:3) Surely
your Lord is Allah, Who created the heavens and the earth in six days, then established Himself on the Throne (of His
Dominion), governing all affairs of the universe.4 None may intercede with Him except after
obtaining His leave.5 Such is
Allah, your Lord; do therefore serve Him.6 Will you not take heed?
SEE EN
(10:10) Their
cry in it will be: 'Glory be to You, Our Lord!', and their greeting: 'Peace!';
and their cry will always end with: 'All praise be to Allah, the Lord of the
universe
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(10:14) Now We
have appointed you as their successors in the earth to see how you act
(10:19) Once
all men were but a single community; then they disagreed (and formulated different beliefs and rites).25 Had it not been that your Lord had already
so ordained, a decisive judgement would have been made regarding their
disagreements
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10:24) The example of the life of this world
(which has enamoured you into becoming heedless
to Our signs) is that of water that We sent down from the heaven which causes
the vegetation of the earth, which sustains men and cattle, to grow
luxuriantly. But when the earth took on its golden raiment and became well
adorned and the owners believed that they had full control over their lands Our
command came upon them by night or by day, and We convened it into a stubble,
as though it had not blossomed yesterday. Thus do We expound the signs for a
people who reflect.
(10:44) Surely Allah does not wrong men; they rather wrong themselves.52
52.
“Allah does not wrong mankind” because He gives them ears to hear, eyes to see
and hearts to feel and ponder, and everything that is required to enable them
to discriminate between right and wrong, truth and falsehood. But it is “But
mankind wrong themselves” by refusing to make the right and proper use of their
faculties and by following their lusts and enjoying the things of this world.
Naturally this has made their eyes so blind and their ears so deaf and their
hearts so dead that they are incapable of distinguishing between right and
wrong, good and bad, for their conscience has also become dead.
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Quran
(57,58)
(10:57) Men! Now
there has come to you an exhortation from your Lord, a healing for the ailments of the hearts, and a guidance and mercy for those
who believe.
(10:58) Tell them (O
Prophet!): 'Let them rejoice in Allah's grace and mercy through which this
(Book) has come to you. It
is better than all the riches that they accumulate.
(10:59)
Did you consider that the sustenance which Allah had sent down for you60 of your own accord you have declared some of
it as unlawful and some as lawful?61 Ask them: 'Did Allah bestow upon you any authority for this
or do you forge lies against Allah?62
60.
It has been purposely avoided to translate the Arabic word rizq into
provisions, for it is liable to create a very serious misunderstanding
regarding the implications of this verse. For in this sense rizq will be confined to food and eatables only, whereas
it is very comprehensive in its meaning and it covers everything that Allah has given to man,
food, children, knowledge, law etc.
Instances can be cited from the Quran and the traditions in support thereof.
Thus it has become, obvious that according to this verse, in Allah’s sight it
is wrong and sinful to adopt the attitude of independence towards every kind of
rizq, including articles of food.
Thus it has become clear that the consequences of
this misunderstanding about the meaning of rizq are farreaching. As a result of
this limited meaning of rizq, it will be sinful only to make the unlawful
articles of food lawful and vice versa but it will not be sinful if the people
become their own law makers in regards to the social, economic, political and international
matters. It is because of this
misunderstanding that even some scholars of the Islamic law do not consider it
sinful if people do not take guidance from the Sharia in regard to matters
other than those of food; whereas in this verse, Allah has taken to task all
those people, who arrogate to themselves the right of making lawful or unlawful
not only the articles of food but anything that has been made lawful or
unlawful by the Sharia.
61. The question has been posed to impress how
horrible and rebellious their crime is, as if to say: How dare you make your
own regulations contrary to those which Allah has given you, when, in fact, you
yourselves are His creation? What do you think about the servant, who claims
that he himself has the right to prescribe the limits concerning the things
which his master has entrusted to his care, and therefore, there is no need of
consulting him? How will you treat your own servant if he were to claim that he
had every right to use and spend as he will all that belongs to you? Leave
alone the case of that servant who does not acknowledge at all that he has any
master, or that he is a servant, and the things that are in his possession are
not his but belong to someone else; for the case under discussion does not
concern such a villainous usurper. The question has been posed concerning that
servant who himself acknowledges that he is a servant of some master and that
the things in his possession belong to the master and not to himself. Yet he
claims that he has the right to make rules and regulations and set limits for
himself regarding the use of those things, and that there is no need for him to
consult his master.
62. This question has been posed to corner the
transgressors who arrogate to themselves the right to make rules and
regulations in regards to the use they could make of the things of their
Master. It is meant to impress on them that they have placed themselves in an
awkward position by arrogating that right without any lawful authority. Their
claim would have been valid, if the Master had Himself authorized them to make
whatever laws they liked concerning the use of the things entrusted to the
servants by Him. The pertinent question is whether they possessed any such
authority from the Master, or were putting forward this claim without any
delegation of such rights to them. If they had any such warrant they should
show it: otherwise they
would be guilty of two crimes, rebellion and forgery.
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(10:61) (O Prophet!)
Whatever you may be engaged in, whether you recite any portion of the Qur'an,
or whatever else all of you are doing, We are witnesses to whatever you may be
occupied with. Not even an atom's weight
escapes your Lord on the earth or in the heaven, nor is there anything smaller
or bigger than that, except that it is on record in a Clear Book.64
64.
These things have been mentioned here in order to comfort the Prophet (peace be
upon him) and give a warning to his enemies. These are meant to lessen his
worry and to strengthen him
See EN
(10:67) It is Allah
alone Who has made the night that you may rest in it, and has made the day
light-giving. Surely in that there are signs for those who give heed (to the
call of the Messenger).65
65.
This is a concise statement of a very
important subject and requires a detailed explanation. The Quran declares in a
few words that all religions other than the revealed one are false because they
have been founded on the philosophical research for the primary cause of the
origin of the universe
See lengfthy EN
(10:68) They say:
'Allah has taken a son.66 Glory be to Him.67 He
is self-sufficient! His is all that is in the heavens and all that is in the
earth.68 Have you any authority to
support (that Allah has taken a son)? Do you ascribe to Allah something of
which you have no knowledge?
66.
In the preceding passage people were taken to task for founding false religions
on mere surmise and guesswork. In this passage the Christians and others, who
believe that God has begotten a son, have been taken to task for this blasphemy
which has no authority other than mere presumption.
67. The Arabic phrase Subhan-Allah is used to express astonishment at
something apparently inexplicable. But its literal meaning is, Allah is All-Pure, and
is absolutely free from any defect, blemish and flaw. Here it implies both
these things. It expresses astonishment at their blasphemy that Allah has taken
a son to Himself, and also refutes it, saying, Allah, being perfect in every
way, does not stand in need of a son.
68. Three things have been put forward to refute
their blasphemy:
See lengfthy EN
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(10:89) Allah responded:
'The prayer of the two of you is accepted.
So keep steadfast, and do not follow the path
of the ignorant.90
90.
In this verse, Allah has urged Prophet Moses (peace be upon him) and his
followers to guard against a common
misunderstanding that is likely to arise in such cases. It so happens that those people who
have no knowledge of the reality and who do not understand the wisdom of
Allah’s ways are liable to believe from the apparent success of His rebels that
perhaps it is His will that they should dominate in the world. When they
witness the failures of the upholders of the truth in their conflict with
falsehood in contrast to the splendor and vast possessions of the champions of
falsehood, they begin to think that Allah does not will to help the truth in
its conflict with falsehood. Therefore some foolish people further conclude from these
wrong suppositions that it is useless to exert for the establishment of the
truth. Then they consider it to be the best and most proper thing to rest content
with the little religiosity that the sovereignty of falsehood and unbelief
allows them. That is why Allah has
urged Prophet Moses (peace be upon him) and his followers to guard against such
a misunderstanding and to carry on the mission entrusted to them with patience
under the adverse circumstances.
Pharaoh’s
body preserved
(10:92) We shall now save your corpse that you may serve as a sign of warning for all
posterity,92 although many men are heedless of Our signs.93
92.
Even today the place, where the dead body of Pharaoh was found floating, is
pointed out by the inhabitants of that region. It lies on the western coast of
the Sinai Peninsula and is now known by the name of Jabl-i-Firaun (Pharaoh’s
Mount). There is also near to it a hot spring called Hammam-i-Firaun (Pharaoh’s
Bath), which is situated at a distance of a few miles from Abu Zenimah, where, they say, Pharaoh’s dead body was
found lying.
If the Pharaoh who was drowned was Mineptah, who ruled over Egypt when Prophet Moses
(peace be upon him) was sent to him, his embalmed dead body is still lying in
the Cairo Museum. When Sir Grafton E. Smith removed the bandages from his
mummy, a layer of salt was found on the body, which was a clear proof that he
was drowned in the sea.
93. That is, We show signs to the people over and
over again so that these should serve as warnings and be the means of teaching
them lessons, but it is a pity that they do not learn lessons even from such
signs as the dead body of Pharaoh.
எனினும்
உனக்குப் பின்னுள்ளவர்களுக்கு ஓர் அத்தாட்சியாக இன்றைய தினம் நாம் உம் உடலைப்
பாதுகாப்போம்; நிச்சயமாக மக்களில் பெரும்பாலோர் நம்
அத்தாட்சிகளைப்பற்றி அலட்சியமாக இருக்கின்றார்கள்" (என்று
அவனிடம் கூறப்பட்டது)
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SherfuddinP
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10:98) Did it ever happen that the people of a town believed
on seeing God's chastisement and its believing profited them? (There is no such
instance) except of the people of Yunus.98 When they believed We granted them reprieve
from humiliating chastisement in this world,99 and We
let them enjoy themselves for a while.
SEE EN
(10:100) No one can believe except by
Allah's leave,103 and Allah lays abomination on those who do not use
their understanding.104 and conduct.
103.
This is to emphasize the principle that the bestowal of all these blessings is
in the power of Allah alone: therefore none can acquire or bestow on anyone any
blessing without the permission of Allah. As faith and guidance are also
blessings, they, too, can be acquired only with Allah’s permission; and no one
can acquire these without His permission nor bestow these on anyone else even
though one should desire to do so. That is why, even if the Prophet had
sincerely desired to make people believers forcibly, he could not have done
this, for this could be done only with Allah’s permission and help.
104. This points out clearly that the above
principle is not applied blindly and irrationally so as to bestow the blessing
of faith on or withhold it from anyone without any rhyme or reason, but it
works according to a system which is based on wisdom. Allah bestows this on
anyone who uses his common sense properly in search of the truth, for Allah
provides for such a one the means of attaining it in proportion to the
sincerity of his intention and the extent of his exertion and grants him its
correct knowledge required for faith. But He throws the filth of ignorance,
deviation, wrong thinking and wrong doing on the one who is not a seeker after
the truth and does not use his common sense properly because of his prejudices,
or does not use it at all in search of the truth. And this is what such people
deserve.
(10:103) Then, (when Allah's wrath falls upon the wicked) We
save our Messengers and also those who believe. It is incumbent on Us to deliver the believers.
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