II QN 002Al-Baqara
18022028 fri
|
البقرة |
|
|
Classification |
|
|
Position |
Juzʼ 1–3 |
|
No. of Rukus |
40 |
|
No. of verses |
286 |
|
Opening muqaṭṭaʻāt |
Alif lam Meem |
Al-Baqara, alternatively transliterated Al-Baqarah (Arabic: البقرة, ’al-baqarah; lit. "The Heifer"
or "The Cow"), is the second and longest chapter (surah) of
the Quran.[1] It
consists of 286 verses (āyāt)
which begin with the "mysterious
letters" ("muqatta'at")
A.L.M.[2][3] In
recitation the names of the letters (alif, lām,
and mīm) are
used, not their sounds.[4]
The surah encompasses
a
variety of topics and contains several commands for Muslims such as enjoining fasting on the believer during the month of Ramadan;[5]
forbidding
interest or
usury (riba); and
several famous verses such as
The Throne Verse, Al-Baqara
256, and
the final two or three verses. The surah addresses a wide variety of topics,
including substantial amounts of law, and retells stories of Adam, Ibrahim (Abraham) and Musa (Moses). A major theme is guidance: urging the pagans (Al-Mushrikeen) and the Jews of Medina to
embrace Islam, and
warning them and the hypocrites (Munafiqun) of
the fate God had visited in the past on those who failed to heed his call.[6]
Al-Baqara is believed by
Muslims to have been revealed at Medina over a
long period after
the Hijrah, with
the exception of the riba verses which Muslims believe were revealed during
the Farewell
Pilgrimage, the last Hajj of
Muhammad.[7][8] In
particular, verse 281 in this chapter is believed to be the
last verse
of the Quran to be revealed, on the 10th of Dhul al
Hijjah 10 A.H., when Muhammad was in the course of performing his last Hajj, 80
or 90 days before he died.[9]
Theme and subject matter[edit]
1-7 God-fearing
rewarded, Unbelievers reproved[edit]
Following
the muqatta'at, Al-Baqara begins with the declaration that the Quran is free
of doubt and contains guidance for those who possess taqwa.[11] Taqwā is
grammatically linked to the triliteral root w-q-y
evoking wariness, a sense of care and protection.[4] These people, known
as God-fearing (muttaqin), are defined as those who believe in al-ghaib (Unseen, ghayb, lit.
“absent”),[4] offer salah, spend zakat from what is provided
to them, believe in Muhammad's prophethood and that of the other prophets, and the books revealed to them. [11]
There
follows a description of the kafirs and munafiqs. The first of these verses
uses the word kafir to describe one who conceals the truth,
and Muhammad is advised that they will not believe despite his efforts because
God has sealed their hearts and hearing, and covered their eyes (so that they
will not be able to see, hear, or comprehend guidance), and that they will be
punished with a great torment.[12] Next is a detailed
description of munafiqs, defined here as those who say they
believe in God and the Last Judgment, but do not actually believe in them. It is said that they try
to deceive God and the mumins (believers) but they deceive themselves without
perception, that in their hearts is a disease which God increases, and that
they will be punished with a painful torment. The munafiqs are
also said to spread fasad (disorder/mischief) in the land, while claiming to spread
peace, and to call the believers fools. To the believers they say they believe,
but when they go back to their devils, they tell confess their disbelief, but
they do not know that God deceives them and increases their deviation. They are
then called those who engage in a profitless trade, the purchase of error with
guidance. The munafiqs are then likened to a person who starts
a fire and feels safe in its immediate surrounding, but God extinguishes the
fire and the person is covered in darkness. The Quran then calls them deaf,
dumb, and blind. Another example given is that of a person wandering in rain,
thunder and lightning in darkness, such that they would have to thrust their
fingers into their ears out of the fear of death. The lightning is so bright that
it almost takes away their sight, but they walk toward it whenever it strikes,
and stay put when it is dark.[13]
Mankind
is then asked to worship God to acquire taqwa, and a description of
God's creations follows: the earth as a resting place, the sky as a canopy, and
rain sent from the sky to bring forth fruit and provision. They are then
advised to not set up others in worship beside God. Those who doubt that the
Quran was revealed to Muhammad are then challenged to produce a surah similar
to it. It is then said that they will never be able to fulfill this challenge
and are asked to fear Hell, which is described as being fueled with men and stones and
specifically prepared for the kafirs.[14]
The
stories in this chapter are told to help the reader understand the theological
conception of truth in Islam.[15]
8-20 The hypocrites[edit]
Q2:8-20 in Surah Al Baqarah refer to the hypocrites (Munafiqun).
In the Meccan phase of Muhammad, there existed two groups, the Believers and
the Mushrikeen (non-believers). However, after Hijrah (Emigration to Medina)
Muhammad had to deal with the opposition of those who openly accepted Islam
while secretly plotting against Muslims. Their leader was Abd-Allah ibn Ubayy who was about to be crowned king before the arrival of
Muhammad in Medina. The hypocrites benefitted from the Muslims while not losing
their association with the disbelievers. They were considered disloyal to both
parties and inclined towards those who benefited them the most in the worldly
sense
The
surah also sheds light on the concept of Nifaq, which is opposite of sincerity.
It is of two types:
1)
Nifaq in belief: outwardly showing belief however in reality there is no belief[16]
2)
Nifaq in practice: where people believe however they act like hypocrites. The
signs of a hypocrite are lying, breaking promises, not keeping an amaanah or
trust and when they argue they curse or use bad language.
According
to a prominent scholar, Kamaluddin Ahmed, Nifaq is something that is within the
heart, hence no one knows of its existence except God. Therefore, no one can be
called a hypocrite or Munaafiq through one's own
self-assessment. This would amount to making Takfeer i.e. calling someone
a Kafir (non-believer) since
Nifaq (hypocrisy) in belief is kufr.
26 Commences with ۞[17] (rubʿ al-ḥizb), an Islamic symbol.
87-105 is preserved in the Ṣan‘ā’1 lower text.[18]
Indeed, We gave Moses the Book and sent after him successive
messengers. And We gave Jesus, son of Mary, clear proofs and supported him with
the holy spirit.[19] But
is it [not] that every time a messenger came to you, [O Children of Israel],
with what your souls did not desire, you were arrogant? And a party [of
messengers] you denied and another party you killed. [Q2:87][20]
Condemnation
of alcoholic beverages and gambling is also first found
in the chapter,[21] and it is one of only
four chapters in the Quran to refer to Christians as Nazarenes instead of the more
frequent terms People of the Book or "Helpers of Christ."[22]
Al-Baqarah
contains several verses dealing with the subject of warfare. Q2:190-194 are
quoted on the nature of battle in Islam.
The
surah includes a few Islamic rules related to varying subjects, such as:
prayers, fasting, striving on the path of God, the pilgrimage to Mecca, the
change of the direction of prayer (Qiblah) from Jerusalem to Mecca, marriage and divorce, commerce, debt, and a great many of the
ordinances concerning interest or usury.[6]
The Throne Verse (Ayat Al-Kursi) in the form of a calligraphic
horse, India, Deccan, Bijapur - 16th century
255 "The Throne Verse"[edit]
Quran
2 includes many verses which have virtues like the special Verse of the Throne (Aayatul Kursi). Muhammad is reported to have said,
“Do
not turn your houses into graves. Verily, Satan does not enter the house where Surat Al-Baqarah is
recited.” [Muslim, Tirmidhi, Musnad Ahmed]
Ad-Darimi
also recorded that Ash-Sha`bi said that `Abdullah bin Mas`ud said,
"Whoever recites ten Ayat from Surat Al-Baqarah in a night, then Satan
will not enter his house that night. (These ten Ayat are) four from the
beginning, Ayat Al-Kursi (255), the following two Ayat (256-257) and the last
three Ayat.
Verse
255 is "The Throne Verse" (آية الكرسي ʾāyatu-l-kursī).
It is the most famous verse of the Quran and is widely memorized and displayed in the Islamic world due
to its emphatic description of God's omnipotence in Islam.
Verse 256 is one of the most quoted verses in the Quran. It famously
notes that "There is no compulsion in religion". Two other verses,
285 and 286, are sometimes considered part of "The Throne Verse".[23]
256 No compulsion in religion[edit]
Main article: Q2:256
282 "Verse of Loan and Women's
testimony"[edit]
Verse
2:282[24] covers two
specific Islamic jurisprudence issues: (1) undertaking a loan and (2) the status of
women's testimony.[25]
Main article: Verse of Loan
Amin Ahsan Islahi in
his Tafsir of
Surah al-Baqarah says when there is a loan
transaction for a specific period of time, it must be formally written down.
Both the lender and the debtor must trust the writer. There must be two
witnesses: two men, or one man and two women. The security of the writer must
be guaranteed. The length of the contract should be stated exactly.[26][27]: 2:282
Main article: Status
of women's testimony in Islam
al-Jalalayn says, "summon to bear witness the debt two witnesses
men mature Muslim free men; or if the two witnesses be not men then one man and
two women"[28][27]: 2:282
Moses[edit]
Moses is referenced several times
in Al-Baqara :
·
Appraisals of Moses: Q2:136
·
The prophet whom God spoke
to: Q2:253
·
The Torah: Q2:41-44; 2:53; 2:87
·
Moses' miracle: Q2:56, Q2:60, Q2:92, Q2:211
·
Moses and the Pharaoh
o Moses and his followers were safe: Q2:50
o Pharaoh's and his army: Q2:50
o The Pharaoh punished the Israelites: Q2:49
·
Travel to the Promised Land
o The Israelites entered the Promised Land: Q2:58
o Moses' dialogue with God: Q2:51
o The Israelites worshipped the calf: Q2:51-54, Q2:92-93
·
Refusal of the Israelites: Q2:246-249
·
Attributes of the
Israelites: Q2:41-44; 2:55-59; 2:61-71; 2:74-76; 2:83; 2:93-6; 2:100-101; 2:104; 2:108; 2:140-142; 2:246-249
(2:1) Alif, Lam, Mim.1
1. The names
of letters of the Arabic alphabet, called huruf muqatta'at, occur
at the beginning of several surahs of the Qur'an. At the time of the
Qur'anic revelation the use of such letters was a well-known
literary device, used by both poets and orators, and we find several
instances in the pre-Islamic Arabic literature that has
come down to us.
Since the muqatta'at were commonly used the Arabs of that period
generally knew what they meant and so they did not present
a puzzle. We do not notice, therefore, any contemporaries
of the Prophet (peace be on him) raising objections against
the Qur'an on the ground that the letters at the beginning of some of its
surahs were absurd. For the same reason no
Tradition has come down to us of any Companion asking the Prophet
about the significance of the muqatta'at. Later on this
literary device gradually fell into disuse and hence it became
difficult for commentators to determine their precise meanings. It is
obvious, however, that deriving right guidance from the Qur'an does not depend
on grasping the meaning of these vocables, and that anyone who fails to
understand them may still live a righteous life and attain salvation. The
ordinary reader, therefore, need not delve too deeply into this matter.
Footnote
These are among the fourteen opening letters which occur in various
combinations at the beginning of twenty-nine sūrahs in the Qur’ān.
Although there has been much speculation as to their meaning, it was not, in
fact, revealed by Allah to anyone and is known only to Him.
(2:3) for those who
believe in the existence of that which is beyond the reach of perception,4 who establish Prayer5 and spend out of what We have provided
them,6
. This is the second
prerequisite for deriving benefit from the Qur'an.
Ghayb signifies the verities which are hidden from man's senses
and
which are beyond
the scope of man's ordinary observation and experience, for example the
existence and attributes of God, the angels.
the process of revelation, Paradise, Hell and so on. 'Belief in the ghaib'
means having faith in such matters, based on an absolute confidence in the
Messengers of God and despite the fact that it is impossible to experience
them.
According to this verse, Qur'anic guidance can
prove helpful only to those prepared to affirm the truths of the suprasensory
realm. People who make their belief in these questions conditional upon sensory
perception of the object of belief, and who are not prepared even to consider
the possibility of the existence of things that cannot be weighed or measured,
cannot profit from this Book.
It should also be noted that the expression 'establishment
of Prayer' has a wider meaning than mere performance of Prayer. It
means that the system of Prayer should be organized on a collective
basis. If there is a person in a locality who prays individually but no
arrangements are made for congregational Prayer, it cannot be claimed that
Prayer is established in that locality.
6. This, the fourth prerequisite for a person to benefit from the
Qur'an, demands that the person concerned should neither be niggardly nor a
worshipper of money. On the contrary, he should be willing to pay the claims on
his property of both God and man, and should not flinch from making financial
sacrifices for the sake of his convictions.
21022022
6-7 Warning
is of no use for those who reject faith
(2:7) Allah has sealed their
hearts10 and their hearing, and a covering has fallen over their
eyes. They deserve severe chastisement.
10. This does not mean that their rejection of
the Truth is a consequence of God sealing their hearts. What is
meant is that God sealed their hearts and ears as a consequence of their
decision to reject the fundamentals of faith, of their deliberate choice of a
path divergent from that charted out by the Qur'an. Anyone
who has worked for the dissemination of the Truth often finds that if, after
full consideration, a person decides against a doctrine, his mind begins to
move in a completely opposite direction so that he fails to appreciate anything
that is explained to him. His ears become deaf, his eyes are blinded to the
merits of that doctrine, and one gets the distinct impression that the person's
heart has indeed been sealed.
22022022
8-16 Hypocrites
and the consequences of hypocrisy
(2:10) There is a disease in their
hearts and Allah has intensified this disease.12 A
painful chastisement awaits them for their lying.
12. ' Disease' here refers to the disease
of hypocrisy. The statement that 'Allah has intensified this disease' means
that He does not punish the hypocrites immediately but allows them to
indulge in their hypocrisy and exult in the success of their ruses. This
feeling of success intensifies their hypocrisy
(2:13) Whenever they are told: “Believe as others believe,”13 they
answer: “Shall we believe as the fools have
believed?”14 Indeed it is they who are the fools, but they are not aware
of it.
13. They are being asked to become Muslims in
the same manner as others of their community became Muslims
14. They think that those
people who sincerely embraced Islam and thereby exposed themselves to all kinds
of trials and persecutions, and confronted risks and dangers, were
merely fools. To them it seems sheer folly to invite the hostility of the
entire land merely for the sake of Truth and righteousness.
In their view, wisdom consists not in
bothering oneself with the distinction between truth and falsehood, but in
remaining concerned only with one's own interests.
23022022
7-20 Examples
of hypocrite's deeds
(2:20) It is as if the lightning would snatch
their sight; whenever it gleams a while for them they walk a little, and when
darkness covers them they halt.19 If
Allah so willed, He could indeed take away their hearing and their sight.20 Surely
Allah is All-Powerful.
19. The first parable refers to those hypocrites
who disbelieved completely but had become Muslims merely, to
further their worldly interests. The second parable refers
to those who were prone to doubt and hesitation or whose
faith was weak; who believed in the Truth but not to the extent of exposing
themselves to hardships for its sake. The 'violent rainstorm' here
alludes to Islam, which came to the world as a blessing. 'Pitch-dark clouds,
thunder and lightning' refer to trials, tribulations and difficulties which
confronted the Islamic movement, owing to the violent opposition and resistance
of those committed to Ignorance. The last part of the parable portrays the
state of mind of the hypocrites. They move a little ahead when circumstances
seem favourable, but when either difficulties cloud the horizon, or when they
are given directives which run counter to their desires or inherited
prejudices, they are seized with alarm and come to a halt.
20. Just as God has
completely deprived the first category of hypocrites of their 'light of
perception', He could have rendered these other hypocrites totally blind and
deaf. But it is not God's way to deprive anyone of sight and hearing while he
is willing to see and hear. Hence, God allowed them to retain their sight and
hearing to the extent they were prepared to see and hear the Truth.
24022022
21-29 [3)xx
21-22 Allah's
demand to worship Him 2602022
23-24 Claim
of Al-Quran to be the Book of Allah
(2:23) If you are in any doubt whether it is We Who have revealed
this Book to Our servant, then produce just a surah like
it, and call all your supporters and seek in it the support of all
others save Allah. Accomplish this if you are truthful.24
24. Before this, in Makka, opponents had often
been challenged to produce anything of comparable merit if they believed the
Qur'an to be the work of a human being. In Madina the same challenge was
reiterated. (For similar challenges made elsewhere in the Qur'an,
see (10: 38); (11: 13); (17: 88) and (52: 33)
27022022
25-25 Reward
for the believers
(2:25) (O Prophet), announce glad tidings to those who believe in
this Book and do righteous deeds (in accordance with its teachings), that for
them are gardens beneath which rivers flow. Their fruits will have
such resemblance to those of the earth that whenever they will be provided with
those fruits they will say: “It was this which was granted to us on earth
before.”26 For them there shall be pure spouses,27 and
there they shall abide forever.
26. The fruits of Paradise will not be so exotic
in appearance as to be unfamiliar to people. They will resemble the fruits to
which human beings are accustomed in this world, though infinitely excelling
them in delicacy of taste. In appearance they may resemble, say mangoes,
pomegranates and oranges, and the people of Paradise will be able to identify
them as such. In taste, however, there will be no comparison between the
terrestrial and heavenly fruits.
27. The Qur'anic text has
the Arabic word azwaj which means 'spouses' or 'couples', and embraces both husband
and wife. The husband is the zawj of his wife, and vice versa. In the
Next World, however, this relationship of spouses will be qualified by
purity. If a man has been virtuous in this world while his wife has not,
their relationship in the Next World will be sundered and the man will receive
another spouse who will be pure and virtuous. On the other hand, if a virtuous
woman has had an evil husband she will be tied in companionship with a virtuous
man. Where husband and wife have both been virtuous their relationship will
become everlasting.
28022022
26-27 Parable
of gnat may confound many and enlighten many
(2:27) who break the covenant of Allah after its
firm binding,31 and cut asunder what Allah has commanded to be joined,32 and
spread mischief on earth.33 They
are the utter losers.
31. The injunctions or ordinances issued by a
sovereign to his servants and subjects are termed 'ahd in Arabic since
compliance with them becomes obligatory for the latter. 'Ahd has been used here
in this sense. The 'ahd referred to signifies God's eternal command that all
human beings are obliged to render their service, obedience and worship to Him
alone. 'After its binding' refers to the promise made by mankind to remain
faithful to the injunctions of God at the time of Adam's creation. (For details
see( verse 7: 172)
32. That is, the
transgressors strike their blows at those very relationships upon which the
individual and collective well-being of mankind depends, and which God wants
maintained on a sound basis. This small sentence is of great import as it
embraces the whole of human morality and social life, and extends from
relationships between individuals to those between nations. 'To cut asunder
what Allah has commanded should he joined' does not merely signify the
disruption of relationships between man and man; it forbids the establishment
of all forms of human relationship except the right and permissible ones. For
wrong and prohibited bonds between people have the same consequences as the
disruption of the bonds of human relationship as such
33. In these three
sentences the nature of transgression and the attitude of transgressors is
fully defined. To debase the relationship between man and God, and between
man and man necessarily leads to 'mischief'. Those who
spread this 'mischief' on earth are transgressors.
01032022
(2:29) It is He Who created for you all that is on earth and then
turned above and fashioned it into seven heavens.34 He
knows all things.35
34. It is difficult to
explain precisely what is meant by the 'seven heavens'. In all
ages man has tried, with the help of observation and speculation, to
conceptualize the 'heavens', i.e. that which lies beyond and above the earth.
As we well know, the concepts that have thus developed have constantly changed.
Hence it would be improper to tie the meaning of these words of the Qur'an to
any one of these numerous concepts. What might be broadly inferred
from this statement is that either God has divided the universe beyond the
earth into seven distinct spheres, or that this earth is located in that part
of the universe which consists of seven different spheres.
35. In this sentence
attention is drawn to two important facts. First, man is warned
against disbelief and rebellion against God, for God knows all that man does
and none of his actions are hidden from Him. Second, it is suggested to man
that if he turns away from the All-Knowing God, from the One Who is the source
of all knowledge, this can only leave him grouping in the darkness of ignorance
and error. When there is no source of truth knowledge except God, and when
that very light which alone can illuminate man's life can be obtained from none
else but Him, what good can come out of deviation from the Truth?
02032022
30-30 The
story of Adam's creation
04032022
(2:34) And when We ordered the angels: “Prostrate yourselves
before Adam,” all of them fell prostrate,45 except
Iblis.46 He refused, and gloried in his arrogance and became one of
the defiers.47
45. This signifies that all the
angels whose jurisdiction embraces the earth and that part of the universe in
which the earth is situated were ordered to devote
themselves to man's service. Since man had been invested with authority on
earth the angels were told that whenever man wanted to
make use of the powers with which he had been invested by God, and which God of
His own will had allowed him to use, they should co-operate with him and enable
him to do whatever to do, irrespective of right and
wrong.
This can be understood with reference to the manner in which
government employees are required to work. When a
sovereign appoints a governor or a magistrate, all government employees under
his jurisdiction are duty not. But as soon as the sovereign indicates to those
employees that the governor or magistrate should be barred from doing
something, the effective authority of the governor or the magistrate comes to
an abrupt end. In fact, were the sovereign to issue the order that the governor
be dismissed or imprisoned, the same employees who until then had been moving
to and fro at his bidding would not feel hesitant in putting hand on him and
taking him to prison.
God's order to the angels to prostrate themselves before Adam was of a similar
nature. It is possible that prostration signifies the fact of their
becoming yoked to man's service. At the same time it is also
possible that they, were ordered to perform the
act of
prostration itself as a sign of the envisaged relationship between angels and
man. In my view the latter seems more plausible.
46. Iblis
literally means 'thoroughly disappointed; utterly in despair'. In
Islamic terminology the word denotes the jinn who, in defiance of God's
command, refused to obey and to yoke himself to the service of Adam and his
progeny and asked God to allow him a term when he might mislead and tempt
mankind to evil and error. He is also called al-Shaytan (Satan)
In fact Satan (or Iblis) is
not an abstract,
impersonal force. Like human beings he is possessed of a specific personality.
Moreover, one should not make the mistake of considering
Satan NOTan
angel. Elsewhere the Qur'an itself clearly states that he was a jinn
and jinn, as we know, are an independent species, distinct from the
angels. See( Qur'an 18: 50.)
47. These words seem to
indicate that in committing disobedience Iblis was probably not alone. What
seems to have been the case is that a section of the jinn was bent
upon rebellion and the name of Iblis is mentioned only because he was their
leader and the most noted among them for his rebellion. Another translation of
this sentence could be: '? and he was of the defiers (kafirin)'. If this sense
is correct, these words would signify that there was already a party of
rebellious and recalcitrant jinn and that Iblis belonged to that party. In the
Qur'an the word shayatin (satans) denotes these jinn and their offspring.
Hence, whenever the context itself does not indicate that the term has been
used for human beings who possess satanic attributes, the word ' Satans' should
be understood to signify these satanic jinn.
06032022
35-37- Adam's
repentance and his forgiveness
(2:35) And We said: “O Adam, live in the Garden, you and your
wife, and eat abundantly of whatever you wish but do not approach this tree48 or
else you will be counted among the wrong-doers.”49
48. This indicates that before man was sent to
earth Moreover, for this kind of test Paradise was the best possible place.
What God wanted to impress on man was that the
only place that befits
man's station is Paradise, and that if man turns from the course of
obedience to God as a result of Satanic allurements, he will remain deprived of
it in the Next Life even as he was deprived of it once before. The
only way he can recover his true status and reclaim the lost Paradise is by
resisting effectively the enemy who is always trying to drive him off the
course of obedience to God.
49. The use of the word 'wrong-doer' is
highly significant. 'Wrong-doing' consists in withholding someone's rights and
the wrong-doer is one who withholds those rights from their legitimate
claimants. Anyone who disobeys God withholds three major rights.
The first is what is
due to God, for He has the right to be obeyed.
Second, there are the rights
of all those things which a man employs in disobeying God. The parts
of his body, his mental energy, his fellow-beings, those angels who, under
Divine dispensation, have been appointed to enable him to achieve his aims.
both righteous and unrighteous, the material objects which he employs in his
acts of disobedience - all these have a rightful claim upon him to be used in
ways that please God. But when he uses them in ways which displease God he
commits wrong against them all.
Third, he wrongs his own self
which has the right to be saved from perdition. By
inviting punishment from God because of his disobedience he wrongs his own self
as well. It is for these reasons that the word 'wrong' is often
used in the Qur'an for sin, and the word 'wrong-doer' for sinner
(2:36) But Satan caused both of them to deflect from obeying Our
command by tempting them to the tree and brought them out of the state they
were in, and We said: “Get down all of you; henceforth,
each of you is an enemy of the other,50 and
on earth you shall have your abode and your livelihood for an appointed time.”
50. This means that Satan is the enemy of man,
and vice versa. That Satan is the enemy, of man is obvious enough, for he tries
to drive him off the course of obedience to God and leads him to perdition, but
one might wonder how man could be referred to as the enemy of
Satan.
The fact
is that man's essential humanity makes this enmity incumbent upon him. Man,
however, is often deceived by Satan and befriends him owing to the temptations
that he holds out to him. This kind of friendship does not mean that the basic,
irreconcilable clash of interests between man and Satan has been resolved. It only
means that one of the two (Satan) has defeated and successfully trapped the
other (man).
(2:37) Thereupon Adam
learned from his Lord some words and repented51 and his
Lord accepted his repentance for He is Much-Relenting, Most Compassionate.52
Footnote
The
prayer that Adam and Eve were inspired to say is mentioned in 7:23, “Our
Lord! We have wronged ourselves. If You do not forgive us and have mercy on us,
we will certainly be losers.”
— Dr. Mustafa Khattab, the Clear Quran
51. This means that when Adam became conscious
of his act of sin and wanted to return from his state of disobedience to that
of obedience, and when he tried to seek remission for his sin from God, he was
unable to find the words to use in his prayer to God. In His Mercy God taught
him the words with which he could pray.
The word tawbah basically denotes 'to
come back, to turn towards someone'.
Tawbah, on the part of man, signifies that he
has given up his attitude of disobedience and has returned
to submission and obedience to God. The same word used in
respect of God means that He has mercifully turned towards His repentant
servant so that the latter has once more become an object of His compassionate
attention.
52. The
Qur'an refutes the doctrine that certain consequences necessarily follow from
sins and that man must in all cases bear them. In fact this is one of
the most misleading doctrines to have been invented by human
imagination. If it were true it would mean that a sinner would never have the
opportunity to have his repentance accepted. It is a mechanistic view of reward
and punishment and thus prevents and discourages the sinner from trying to
improve.
The Qur'an, on the contrary, tells man that reward for good actions
and punishment for bad ones rests entirely with God. The
reward that one receives for good acts is not the natural consequence of those
acts; it is rather
due to
the grace and benevolence of God and it is
entirely up to Him to reward one or not. Likewise, punishment for evil deeds is
not a natural and unalterable consequence of man's acts. God has full authority
to punish man for his sin as well as to pardon him.
God's grace and mercy, however, are interrelated with His wisdom. Since He is
wise, He does not use His power arbitrarily. Hence, whenever God rewards a man
for his good acts, He does so because the good was done with purity of
intention and for the sake of pleasing God. And if God refuses to accept an act
of apparent goodness, He does so because that act had merely the form or
appearance of goodness, and was not motivated by the desire to please God.
In the same way God punishes man for those sins which he commits with
rebellious boldness, and which whet his appetite for more rather than lead him
to repentance. Similarly, in His mercy God pardons those sins which are
followed by genuine repentance and readiness on the part of the sinner to
reform himself. There is no need for the criminal to despair of God's grace and
mercy, no matter how great a criminal he is. Nor is there any reason for even
the most rabid disbeliever to despair, provided he recognizes his error,
repents of his disobedience and is ready to replace his former disobedience with
obedience.
07032022
38-39 Need
of Allah's revelations for guidance
(2:38) We said: “Get you down from here,53 all
of you, and guidance shall come to you from Me: then, whoever will follow My
guidance need have no fear, nor shall they grieve.
53. The reiteration of this statement is
significant. We have been told above that Adam repented and that his repentance
was accepted by God. This means that the stain of sin was washed
away and therefore no stain remained
On the contrary, God not only accepted Adam's repentance but also
honoured him by endowing him with prophethood so that
he might he able to direct his children correctly. The repetition of the order
to leave Paradise and go down to earth is aimed at driving home the point that earth
was not created as a place of punishment for man. On the contrary, man was put
on earth to serve as God's vicegerent there. It was only to test man and
thereafter to equip him for the performance of God's vicegerency that man was
placed temporarily in Paradise. See also( n. 48 above.)
(2:39) But those who refuse to accept this (guidance) and reject
Our Signs as false54 are destined for the Fire where they shall abide
for ever.”55
54. Ayat is the plural of
ayah which means a 'sign' or 'token' which directs one to something
important.
In the Qur'an this word is
used in four different senses. Sometimes it denotes a sign
or indication. In certain other places the phenomena of the universe
are called the ayat (signs) of God, for the reality to which
the phenomena point is hidden behind the veil of appearances. At times the miracles
performed by the Prophets are also termed ayat since
they show that the Prophets were envoys of the Sovereign of the universe.
Lastly, individual units of the Book of God are also called ayat because
they point to the ultimate reality, and because the substantive contents of the
Book of God, its phraseology, its style, its inimitable literary excellence are
clear tokens of the attributes of the Author of the Book. The sense in which
the word ayah has been used in a particular verse becomes evident from the
context of its occurrence.
55. This is a permanent
directive from God to mankind which is valid from the beginning of life until
the Day of Judgement. It is this which has been mentioned earlier as God's
covenant see (n. 31 above).
It is not for man to prescribe the way of life which his fellow human beings
should follow. In his double capacity as the subject and vicegerent of God, man
is required to follow the way of life prescribed by his Lord. There are only
two means of access to this way: either by direct revelation from God or by
following one to whom God has revealed guidance. Nothing else can direct man to
the way that enjoys God's approval and good pleasure. Resorting to any other
means in quest of salvation is not only fundamentally mistaken but tantamount
to rebellion.
The story of the creation of Adam and the origin of the human species occurs
seven times in the Qur'an, once in the verses just mentioned. For other
references see (7: 11 ff), (15: 26 ff)., (17: 61 ff)., (18: 50), (20: 116 ff)., (38: 71 ff). The
story also occurs in the Bible in Genesis 1, 2 and 3. A comparative reading of
the Qur'anic and Biblical versions will enable the perceptive reader to detect
the differences between the two.
The dialogue between God and the angels at the time of the creation of Adam is
also mentioned in the Talmud. This account lacks the spiritual significance
underlying the Qur'anic version. Indeed, the Talmudic version additionally
contains the following oddity: when the angels ask why men are being created,
God replies that they are being created so that good people may be born among
them. God refrains from mentioning the bad people lest the angels disapprove
the creation of man! (See Paul Isaac Hershon, Talmudic Miscellany, London,
1880, pp. 294
08032022
40-43 Allah's
covenants with the Children of Israel
(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'.
Turning to the Qur'anic text itself, it is noteworthy that the foregoing verses
have been in the nature of introductory remarks addressed to all mankind. From the
present section up to and including the fourteenth (verses 40 discourse, the
reader should be particularly aware of the following purposes:
The first purpose of this
discourse is to invite those followers of the earlier Prophets who still had
some element of righteousness and goodness to believe in the Truth preached by
the Prophet Muhammad (peace be on him) and to join hands in promoting the
mission he championed. In these sections they are told that the Qur'an
and the Prophet are bearers of the same message and mission preached by the
earlier Prophets and Scriptures.
The earlier communities were entrusted with the Truth in order that, as well as
following it themselves, they might call others towards it and try to persuade
them to follow it. But instead of directing the world in the light of this
truth, they themselves failed to follow the Divine Guidance and sank into
degeneracy. Their history and their contemporary religious and moral condition
bore out this degeneration.
They are also told that God has once again entrusted the same Truth to one of
His servants and has appointed him to carry out the same mission as that of the
earlier Prophets and their followers. What the Prophet has brought is,
therefore, neither new nor foreign; it is their very own and they are asked to
accept it as such. A fresh group of people has now arisen with the same mission
they had, but which they failed to carry out. It is clearly their duty to
support these people.
The second purpose of this
discourse is to leave no reasonable justification for the negative Jewish attitude
towards Islam, and to expose fully the true state of the
religious and moral life of the Jews
.
Third, the message addressed in the earlier sections to mankind as a
whole is here elucidated with reference to a particular people. The
example of the Jews is cited to show the tragic end that overtakes a people
when it spurns Divine Guidance. The reason for choosing the
Children of Israel as an example is that they alone, out of all the nations,
constituted for four thousand years the continual embodiment of a tragedy from
which many lessons could be learnt. The vicissitudes of fortune
which visit a people, depending on whether they follow or refrain from
following Divine Guidance, were all conspicuous in the history of this nation.
Fourth, this discourse is designed to warn the followers
of Muhammad (peace be on him) to avoid the same pitfalls as the followers of
the earlier Prophets.
While explaining the requirements of the true faith, it clearly specifies
the moral weaknesses, the false concepts of religion, and the numerous errors
in religious belief and practice which had made inroads among the Jews.
The
purpose is to enable Muslims to see their true path clearly and to avoid false
ones.
While studying the Qur'anic
criticism of the Jews and Christians, Muslims should remember the Tradition
from the Prophet in which he warned them that they would so closely follow the
ways of the earlier religious communities that if the latter had
entered a lizard's burrow, so would the Muslims.
The Prophet was asked: 'Do you mean the Christians and Jews, O
Messenger of God?' The Prophet replied: 'Who else?' (See Bukhari, 'Itisam', 14;
Muslim, "Ilm', 6 - Ed.) This was not merely an expression of reproof.
Thanks to the peculiar discernment and insight with which the Prophet was
endowed, he knew the ways in which corruption encroaches upon the lives of the
followers of the Prophets, and the different forms it assumes.
(2:41) And believe in the Book which I have revealed and which
confirms the Scripture you already have, and be not foremost among its deniers. Do
not sell My signs for a trifling gain, 57and
beware of My wrath.
57. 'Trifling gain' refers to the worldly
benefits for the sake of which they were rejecting God's directives. Whatever
one may gain in exchange for the Truth, be it all the treasure in the world, is
trifling; the Truth is of supreme value.
Trading Allah’s revelations for a fleeting gain is a
recurring theme in the first few sûrahs of the Quran. This refers to the practice of some
Jewish authorities in Medina who contradicted certain rulings
in the Torah by giving people lenient opinions only to please them in exchange
for money.
— Dr.
Mustafa Khattab, the Clear Quran
(2:42) Do not confound Truth by
overlaying it with falsehood, nor knowingly
conceal the Truth.58
58. For the proper understanding of this
verse we need to recall that in the time of the Prophet the
Jews of
Arabia were more learned than the Arabs.
the Arabs tended to be
intellectually overawed by them. In addition, the
influence of the Jews had become pervasive and profound by virtue of the pomp
and pageantry of their religious rites, and the magical crafts and feats of
exorcism for which they were famous. The people of Madina, in particular,
were greatly under the spell of the Jews. These
Jews made on them the
sort of impression generally created on ignorant neighbours by a better educated,
more refined and more conspicuously religious group.
In reply to this query, however, the
Jewish religious scholars
never told the candid truth. At the
same time, however,
they were not prepared to
make a straightforward affirmation of the truth of his teachings. In short,
they neither categorically denied the Truth nor were prepared to accept it with
open hearts.
Instead,
they
tried to plant insidious doubts
It is this attitude of
the Jews to which the Qur'an alludes when it asks them not to overlay the truth
with falsehood, not to suppress and conceal it by resorting to false propaganda
and mischievous campaigns of slander, and not to attempt to deceive the world
by mixing truth with falsehood.
(2:43) Establish Prayer and
dispense Zakah (the Purifying Alms)59 and
bow in worship with those who bow.
59.. The Jews had,
however, become very negligent about these duties. Congregational
Prayer had all but ceased among them; in fact, a great
majority of the Jews did not perform Prayers even
individually. They had also not only ceased to pay Purifying
Alms, but some had even gone so far as to make their living
out of interest.
Footnote
The
alms-tax (zakâh) is the payment of 2.5% of someone’s savings only if the amount
is equivalent to or greater than 85 g of gold, if that amount remains untouched
for a whole Islamic year—around 355 days
09032022
44-44 Do
you advise others and forget yourselves? 10032022
45-46 Allah's
help come with patience and Salah
(2:45) And resort to patience and Prayer for help.60
Truly
Prayer is burdensome for all
except the devout,
நீங்கள் பொறுத்திருந்தும் தொழுதும் (அல்லாஹ்விடம்) உதவி கோருங்கள்.
நிச்சயமாக அது பளுவானதுதான், உள்ளச்சமுடையோர்
மீதே தவிர.
— Sheikh Omar Sharif bin Abdul Salam
لَكَبِيرَةٌ
lakabeeratu
Nay, seek (Allah's) help with patient perseverance and prayer:
It is indeed hard, except to those who bring a lowly spirit,-
— English Translation (Yusuf Ali)
குரான்
2:45 – தொழுகை ஒரு பாரம்
“-------------------நிச்சயமாக
அது (இறைவணக்கம்- தொழுகை ) பளுவானதுதான் (சிரமமானதுதான் )---------------------------------------“
திருமறையில்
எங்கு இந்த வசனம் வருகிறது ?
விடை
திருமறை
வசனம் 2(அல் பகரா ) :45
“நீங்கள்
பொறுமையைக் கடைப்பிடித்தும் தொழுதும் (இறைவனிடம் ) உதவி கோருங்கள் .நிச்சயமாக அது
பளுவானதுதான் உள்ளச்சம் உடையோர் மீது தவிர”
சரியான
விடை எழுதி வாழ்த்து, பாராட்டுப் பெறுவோர் :
சகோ
சிராஜுதீன்
– முதல் சரியான விடை
ஹசன்
அலி
ஷர்மதா
விளக்கம்
இதன்
தொடர்ச்சி வசனம் 2: 46
“(அவர்கள் ) தங்கள் இறைவனை நிச்சயமாக சந்திப்பவர்கள்
அவனிடமே
நிச்சயம் திரும்புவோம் என நம்புகிறவர்கள்
(
மறுமையில் இறைவனை சந்திக்கவேண்டுமே என்ற உள்ளச்சத்துடஅவனைத் தொழுபவரைத்தவிர மற்றவர்க்கு தொழுகை ஒரு சுமையாக இருக்கும்
இறைவன்
நாடினால் மீண்டும் சிந்திப்போம்
25032022வெள்ளி
சர்புதீன்
பீ
60. That is, if they feel difficulty in keeping
to righteousness, the remedy lies in resorting to Prayer and patience. From
these two attributes they will derive the strength needed to follow their
chosen course.
The literal meaning of 'sabr' is to exercise restraint, to keep oneself tied
down. It denotes the will-power, the firm resolve and the control over animal
desires which enables man to advance along the path of his choice - the
path that satisfies his heart and conscience - in utter disregard of the
temptations within, and of all obstacles and oposition without. The purpose of
this directive is to urge man to develop this quality and to reinforce it from
the outside by means of Prayer.
(2:46) who realize that ultimately they will have to meet their
Lord and that to Him they are destined to return.61
61. This means that Prayer
is an insufferable encumbrance and affliction for the man who tends not to want
to obey, God and to believe in the After-life. For the man who, of his own
violation, has to stand before God after death, it is failure
to perform the Prayer, rather than its performance, that becomes intolerable.
11032022
47-48 Criminals
will find no way out on the Day of Judgement
(2:47) Children of Israel! Recall My favour which I bestowed upon
you, exalting you above all nations.62
62. This refers to that period of human history
when, of all nations, only the Children of Israel possessed that knowledge of Truth which
comes from God alone. At that time they were entrusted with the task of directing
the nations of the world to righteousness; they were expected to serve God and
to invite the rest of the world to do the same.
24032022
49-50 Israelites
deliverance from Pharaoh's persecution
(2:49) And recall64 when
We rescued you from the slavery of Pharaoh’s people65 who
had afflicted you with dreadful suffering, slaying your males and sparing your
females. That was a tremendous trial for you from your Lord.66
64. From here on, through
the several sections that follow, reference is made to the besttest
65. We have rendered 'Al
Fir'awn' as 'Pharaoh's people'. This includes the members of the Pharaonic
family as well as the aristocracy of Egypt.
66. The
test was whether they would emerge from the crucible of persecution as pure
gold, or as mere dross. The test also lay, in whether or not, after their
miraculous deliverance from so great a calamity, they would become grateful
servants of God.
25032022
51-52 Their
sin of worshipping the Calf 26032022
53-54 Their
repentance through slaying the culprits 27033022
(2:57) And We caused a cloud to comfort you with shade,72 and
We sent down upon you manna and the quails,73 (saying):
“Eat of the good wherewithal that We have provided you as sustenance.” And by
their sinning (your forefathers) did not wrong Us: it is
they themselves whom they wronged.
· 72. That
is, God provided them with shade from clouds in the Sinai peninsula where there
was no shelter from the heat of the sun.
It should be remembered that the Israelites had left Egypt
in their hundreds of thousands. In Sinai, there were not even any tents in
which they could shelter, never mind proper houses. But for the fact that God
by His grace kept the sky, overcast for a considerable period, these people
would have been scorched to death by the heat of the sun.
73. Manna and quails
constituted the natural food that was continually made
available to them throughout the forty years of their wandering in the Sinai
desert. Manna was like coriander seed. When the dew fell in the night,
manna fell with it from above. By God's grace the quails were made available so
plentifully that the entire nation was able to live on them alone and so
escaped starvation. (For details regarding manna and quails see Exodus 16;
Numbers 11: 7-9 and 31-2; Joshua 5: 12)
28032022
58-59 Their
discontent and disbelief
(2:58) And recall when We said: “Go into this town74 and
eat abundantly of its food; but enter the gate prostrate,
saying, “Repentance”.75We will forgive you your
sins and shall bestow more favour on the doers of good.”
74. It has not yet been
possible to arrive at any conclusion about the identity of the locality
mentioned here.
75. God's command was to
enter the city not with the arrogance of tyrannical conquerors, but with the
humility of men of God (in the manner in which the Prophet would later enter
Makka at the time of its conquest).
As for 'hit ' tah', it could either mean that when they entered the town they
should seek God's pardon for their sins or that instead of plundering and
massacring people in the wake of their conquest, they should proclaim an
amnesty.
29032022
60-60 Miracle
of providing water in the desert from a rock
(2:60) And recall when Moses prayed for water for his people and
We replied: “Strike the rock with your staff.” And there gushed out from it
twelve springs76 and each tribe knew its drinking-place. (Then you were
directed): “Eat and drink of the sustenance provided by Allah, and do not go
about acting wickedly on earth, spreading mischief.”
76 That rock can still be
seen in the Sinai Peninsula with the twelve holes of the
springs. Twelve springs were caused to flow for the Israelites in order to avoid
water disputes among their twelve clans.
30032022
61-61 Israelites
rejected the heavenly food and their disobedience and transgression
(2:61) And recall when you said: “O Moses, surely we cannot put up
with one sort of food, so pray to your Lord to bring out for us what the earth
produces – its herbs and its cucumbers and its corn and its lentils and its
garlic and its onions.” Then Moses said: “Will you take a meaner
thing in exchange for what is better?77 Go
down to some city and there you shall get what you ask for.” And ignominy and
wretchedness were pitched upon them and they were laden with the burden of
Allah’s wrath. This was because they denied the Signs of Allah78 and
slew the Prophets unrightfully.79 All this,
because they disobeyed and persistently exceeded the limits (of the Law).
77. This does not mean that their real fault lay
in asking for things which entailed cultivation instead of availing themselves
of manna and quails which they received without any toil. What is
emphasized here is that rather than being concerned with the great purpose for
which they had been brought to the Sinai they relished the foods which
gratified their palates to such a degree that they could not forgo them even
temporarily (cf. Numbers 11: 4-9).
78. There are several
ways in which one might deny the signs of God. First, one might refuse
to accept those teachings of God which one found contrary to one's fancies and
desires. Second, one might know that something is from God and yet wilfully
flout it. Third, one might know well the import of God's directives and yet
distort them.
79. The
Israelites recorded their crimes in detail in their own history. Here are just
a few examples from the Bible:
(1)
, Hamani the seer
Elijah
Prophet,
Micah, (
Prophet
Zechariah t Prophet Jeremiah
Prophet,
Amos,
John the Baptist
(8) The same hostility to
Prophets is evident from the life of Jesus. The
priests and political leaders of Israel ultimately became inflamed against
Jesus, who criticized them for their impiety and hypocrisy and invited them to
true faith and righteousness. It was this which prompted them to prepare a
false case against him and persuade the Romans to sign a death sentence. Later,
when the Roman governor, Pilate, asked them which of the two prisoners - Jesus
or Barabbas, a notorious brigand - should be released on the occasion of the
feast, they asked for the release of Barabbas and for the crucifixion of Jesus
(Matthew 27: 20-6).
This is
a shameful chapter in the record of the Jewish nation, to which the Qur'an
refers here in passing.
It is evident that when a
nation chooses its most notoriously criminal and wicked people for positions of
leadership, and its righteous and holy men for gaol and the scaffold, God has
no alternative but to lay His curse and damnation on that nation.
31032022
62-62 Real
believers have nothing to fear or to regret
****(2:62) Whether
they are the ones who believe (in the Arabian Prophet), or whether they are
Jews, Christians or Sabians – all who believe in Allah and the Last Day, and do
righteous deeds – their reward is surely secure with their Lord; they need have
no fear, nor shall they grieve.8
80. The context of the verse makes it clear that
it is not attempting to enumerate in detail all the articles of faith in which
one should believe, or all the principles of conduct which one should follow in
order to merit reward from God. These matters are mentioned elsewhere, in their
appropriate places.
The aim of the verse is
merely to repudiate the illusion cherished by the Jews that, by virtue of their
being Jews, they have a monopoly of salvation. They had long entertained
the notion that a special and exclusive relationship existed between them and
God. They thought, therefore, that all who belonged to their group were
predestined to salvation regardless of their beliefs and actions,. whereas all
non-Jews were predestined to serve as fodder for hell-fire.
To clarify this misgiving the Jews are told that what really matters
in the sight of God is true faith and good
deeds rather than formal affiliation with a certain religious community.
Whoever has true faith and good deeds to his credit is bound to receive his
reward, since God will judge people on the basis of merit rather than on the
grounds that a man's name happens to be listed in the world as a member of one
religious community or the other.*********
The
Sabians are an indigenous group that believes in a supreme being and lives
mostly in Iraq.
— Dr.
Mustafa Khattab, the Clear Quran
This verse should be understood in light of 3:19 and 3:85. For more details, see the
Introduction.
— Dr. Mustafa Khattab, the Clear Quran
01042022
63-64 Israelites
covenant with Allah
(2:63) And recall when We made a covenant with you and caused the Mount
Sinai to tower above you,81 (saying):
“Hold fast to the Book that We have given you, and remember the directives and
commandments in it, that you be pious.”
81. From the manner in which this incident is described
at various places in the Qur'an it is obvious that, at that
time, it was quite well known to the Israelites. It is
difficult, however, after the Passage of many centuries to be able to speak
with certainty about the precise nature of the incident. All we
can say is that while the Children of Israel were making their covenant in the
shadow of Mount Sinai, they witnessed an awesome phenomenon and felt
as if the mountain was about to fall upon them. (Verse 171 of Surah al-A'raf) seems
to portray this. See also (n. 132 in that surah.)
(7:171) And recall when
We shook the mountain over them as though it were a canopy, and they thought
that it was going to fall over them; and We said: 'Hold firmly to that which We
have given you, and remember what is in it, that you may guard against evil.132
Notes
132. The allusion here is to the event which took place when Moses
proclaimed God's Divine Law at the foot of Mount Sinai.
Then Moses brought the people out of the camp to meet God; and they took their
stand at the foot of the mountain. And Mount Sinai was wrapped in smoke,
because the Lord descended upon it in fire; and the smoke of it went up like
the smoke of a kiln, and the whole mountain quaked greatly. (Exodus 19: 17-18.)
This awesome atmosphere was created by God at the time when He made the people
of Israel enter into a covenant with Him in order to impress upon them the
gravity of the event and the supreme importance of the covenant. It should not
be mistakenly assumed, however, that the people of Israel, who were reluctant
to make the covenant, were forced to enter into it. In fact they were all
believers and had gone to the Mount merely to make the covenant. The
extraordinary conditions which God created were such as to make the Israelites
realize that making a covenant with God was not an ordinary matter. They were
rather made to feel that they were entering into a covenant with none other
than Almighty God and that violating it could spell their disaster.
This concludes the discourse especially addressed to the Israelites. From here
on the discourse is directed to all mankind, and particularly to the people
whom the Prophet (peace be on him) addressed directly.
02042022
65-66 Punishment
for the violation of Sabbath
(2:65) And you know the case of those of you who
broke the Sabbath,82 how We said to them: “Become apes, despised and hated.”83
82. Sabbath, i.e., Saturday . It was laid down
that the Israelite should consecrate that day for rest and worship. They were
required to from abstain from all worldly acts, including cooking (which they
might neither do themselves, nor have their servants do for them). The
injunctions, in this connection were so strict that violation
of the Sabbath was to be punished with death. (See Exodus 31:12-17. ) When
religious and moral decadence, however, spread among the Israelites they
indulged in open desecration of the Sabbath, so much so that in Jewish towns
trade and commerce were carried out in broad daylight.
83. The details of this
incident are mentioned later in (Surah 7, vv. 163) ff. The
exact manner in which their transformation into apes took place is disputed.
Some scholars are of the opinion that the transformation was a physical one,
while others hold that they were invested with the attributes characteristic of
apes. But both the words and the manner in which this incident is recounted in
the
Qur'an seem to suggest
that what took place was a physical transformation of
certain persons into apes rather than just a moral metamorphosis. What seems
plausible to me is that while their minds were allowed to remain intact, their
bodies were changed into those of apes
Footnote
Although
many scholars believe that these individuals were turned into real apes, others
interpret this verse in a metaphorical sense. This style is not uncommon in
the Quran. See 62:5 regarding
the donkey that carries books and 2:18 regarding
the deaf, dumb, and blind.
— Dr.
Mustafa Khattab, the Clear Quran
03042022
1Ramzan1443
67-71 Their
attitude in sacrificing a cow on Allah's command
(2:70)
They said: “Pray to your Lord that He make clear to us what cow she is. Cows
seem much alike to us, and if Allah wills, we shall be guided.”84
84. Through contact with neighbouring peoples,
the Israelites had become infested with the attitude of sanctifying
the cow, in fact they had even become accustomed to cow-worship. In order
to disabuse the Jews of this, they were ordered to slaughter the cow. Their
professed belief that God alone was worthy of worship could be tested only by
making them slaughter with their own hands what they had formerly worshipped. This
test was indeed a hard one since their hearts were not fully imbued with faith. Hence,
they tried to shelve the issue by resorting to enquiries about the kind of
animal they were required to slaughter. But the more they enquired, the
narrower the strait became for them, until the indications were as obvious as
if someone had put his finger precisely on the particular animal they were
required to slaughter - the animal which had for so long been an object of their
worship. The Old Testament also mentions the incident, but there is no
reference to the manner in which the Jews tried to evade the matter. (See
Numbers 19: 1-10.)
04042022
72-74 Miracle
of putting the dead body alive and their reaction to the miracle
(2:73) Then We ordered: “Smite the corpse with a part of it.” Thus
does Allah bring the dead to life and thus
does He show His Signs that you might understand.85
85. At least one thing becomes clear from this
statement: that the slain person was restored to life at least long enough to
indicate his assassins. But the actual words in which the order 'smite
the corpse with a part of it' is couched tend to create a
measure of ambiguity. Nevertheless, the meaning inferred by the early Qur'anic
commentators - that the order was to smite the slain man's body with some part
of the slaughtered cow - seems to me plausible. Two
birds were thus killed with one stone: first, they were made to behold a sign
of God's power; and second, the notion that the cow possessed any holiness or
sanctity was shattered. For if the of the object of their worship - the cow -
had any supernatural power, some calamity should have visited them as a
consequence of slaughtering it. But no calamity took place. On the contrary,
killing the cow seemed to be beneficial insofar as striking a dead man with a
part of it brought him back to life.
(2:74) Then (even after
observing this) your hearts hardened and became like stones, or even harder. For surely there are some stones from which streams burst
forth and some that split asunder and water issues out, and some that crash
down for fear of Allah. Allah is not heedless of
the things you do
05042022
75-77 Jews
are hopeless victims of hypocrisy
(2:75) Do
you hope that these people will believe in the Message you are preaching,86 even
though a party of them has been wont to listen to the Word of Allah and after they
had fully grasped it, knowingly distorted it?87
86. This is addressed to the converts of Madina,
who had then lately embraced the faith of the Arabian Prophet. These people had
some vague notions about Prophethood, Heavenly Scriptures,
Angels, the After-life, Divine Law and so on, and for this they were indebted
to their Jewish neighbours. It was from these same Jewish neighbours that
they had heard that another Prophet was about to appear, and that his followers
would prevail over the rest of the world.
It was partly because of this background that when the people of Madina heard
about the Prophet, they readily turned towards him and embraced Islam in large
numbers. They naturally expected that those who already followed Prophets and
Divine Scriptures, and who, by introducing them to these ideas had contributed
to their embracing the true faith, would not only join the ranks of the true
believers, but would even be amongst their vanguard. As a result of these
expectations the enthusiastic Muslim converts approached their Jewish friends
and neighbours and invited them to embrace Islam. When the Jews flatly declined
to do so, this negative reply was exploited by the hypocrites and other enemies
of Islam as an argument for creating doubts about the truth of Islam.
If Muhammad was the true Prophet, they argued, how was it conceivable that the
Jewish scholars and divines would deliberately turn away from him since, if he
was a true Prophet, such a behaviour would be tantamount to ruining their
After-life? Here the simple-hearted Muslims learn of the historical record of
the Jews, a record which is replete with perversion and corruption. This was
designed to make them realize that they ought not to expect too much of a
people with so dark a past, for if they were not realistic in their
expectations about them they would be utterly disappointed when their call
failed to penetrate their hardened and stony hearts. Their chronic decadence
had a history of several centuries. For a long time they had treated those
verses of the Scriptures which made sincere believers tremble in awe as objects
of jest and play. They had tailored religion to suit their base desires and it
was around such a perverted view of religion that all their hopes of salvation
were centred. It was futile to hope that such people would flock to the call of
Truth the moment it was proclaimed.
87. 'A
party of them' refers to the scholars and religious doctors of the Jewish
community. The' Word of God' here signifies the Torah, the Psalms (Zabur) and
other Scriptures which the Jews had received through the Prophets. 'Distortion'
denotes the attempt to twist a text in such a manner as to make it signify
something different from its real meaning, and may also denote tampering with
the text of the Scriptures. The Israelite scholars had subjected the Scriptures
to distortions of both kinds.
(2:76) And when they meet those who believe
(in Muhammad) they say: “We too believe in him.” But in their intimate meetings
they say to one another: “How foolish! Why should you intimate to them what
Allah has revealed to you, for they will use it as argument against you before
your Lord?”88
88. When the Jews talked among themselves
they asked their co-religionists to disclose to the Muslims neither the
prophesies about the Prophet, nor those verses of the Scriptures on the basis
of which they could be reproached for their evil conduct; they thought that the
Muslims would make use of scriptural arguments against them before God, and
would thus have them pronounced guilty. These were the depths to which Jewish
religious decadence had sunk. They were convinced that if
they could succeed in concealing their guilt in this world, they would be saved
from censure in the Next. For this reason they were asked
if they considered God to be unaware of their deeds, either apparent or hidden.
Footnote
i.e., verses prophesizing
the coming of the Prophet (ﷺ) in the Torah
(including Deuteronomy 18:15-18 and 33:2).
— Dr. Mustafa Khattab, the Clear Quran
06042022
78-79 Some
of them attributed their own writings to Allah
(2:78) Among them are also
the unlettered folk who do not know about the Scriptures but
cherish baseless wishes and merely follow their conjectures.89
89. This was the state of the Jewish
masses. They were ignorant of the Scriptures, unaware of the principles
of faith as enunciated by God in His Book, unaware of the rules of conduct that
He had laid down, and of the teachings which are of fundamental importance for
man's salvation. Because they lacked this knowledge, they
fabricated a whole religion out of their desires and fancies, living in a
paradise built on false hopes and illusions.
(2:79) Woe, then, to those who write out
the Scriptures with their own hands and then, in order to make a trifling gain,
claim: “This is from Allah.”90 Woe
to them for what their hands have written and woe to them for what
they thus earn
90. These observations relate to their rabbis. They
were not content with misinterpreting the Word of God. They
also interjected into it their readings of the Scriptures and their explanatory
comments thereof, stories from their national history, superstitious ideas
and fancies, philosophical doctrines and legal rules. The result was that the Divine
and the human became inextricably mixed. They claimed,
nevertheless, that the entire thing was divine! Every historical anecdote, the
interpretation of every commentator, the doctrine of every theologian, and the
legal deduction of every jurist that managed to find its way into the Bible became
the 'Word of God'. It was thus obligatory to believe in all that, and every deviation
from it became tantamount to deviation from the true faith.
07042022
80-82 Their
false claim and its punishment 08042022
83-83 Israelites
made a covenant with Allah and broke it 0942022
84-86 Their
behavior with their own people and their punishment for breaking the covenant
(2:85)
And here you are, killing one another, turning out a party of your own from their
homelands, aiding one another against them in sin and enmity, and if they come
to you as captives you ransom them although the very act of expelling them was
unlawful to you. Do you believe in a part of the Scripture and reject the rest?92 What
else, then, could be the retribution of those among you who do this than that they
should live in degradation in the present life, and that on the Day of
Resurrection they should be sent to the severest chastisement? Allah is not
heedless of what you do.
92. Before the advent of the Prophet (peace be
on him) the Jewish tribes who lived on the outskirts of Madina had concluded an
alliance with the Arab tribes of Aws and Khazraj. When the Arab tribes fought
against one another each Jewish tribe fought on the side of its allies, which led to
fratricide and so to a flagrant violation of the Book of God. Moreover, when
the war ended the captives were ransomed. This ransom was justified on the
basis of scriptural arguments; they extolled the Word of God when it permitted
the ransom of prisoners of war, but attached no significance at all to the same
Word of God when it prohibited mutual feuding.
Footnote
The
indigenous people of Medina were divided into two warring groups:
Al-Aws and Al-Khazraj. Some Jewish tribes were allied with the former and
others with the latter, which meant that in times of war each of these Jewish
tribes had to fight along with their allies against their enemies, including
other Jews. When the Prophet (ﷺ) migrated to Medina, he brought about a
lasting peace in the city.
— Dr.
Mustafa Khattab, the Clear Quran
(2:86) These are the ones
who have bought the present life in exchange for the World to Come. Their
chastisement shall not be lightened, nor shall they be helped.
10042022
87-88 Advent
of the Prophet Isa (Jesus)
(2:88) They say: “Our hearts are well-protected.”94 No!
The fact is that Allah has cursed them because of their denying
the Truth. So, scarcely do they believe.
94. They said, in effect, that they were so
staunch in their beliefs that their convictions would remain unaffected
regardless of what was said. Such a claim is the hallmark of those bigots whose
minds are seized by irrational prejudice. Nothing can be a matter
of greater shame for human beings than the so-called firmness of conviction
which they often boast of. What can be more foolish than adherence to
inherited beliefs and convictions when their falseness is established by overwhelmingly
strong arguments?
11042022
89-90 Jews
rejected the truth knowingly
(2:89) And now that there has come to them a Book from Allah, how
are they treating it? Even though it confirms the Truth already in their
possession, and even though they had prayed for victory against the
unbelievers, and yet when that Book came to them – and they
recognized it – they refused to acknowledge its Truth.95 Allah’s
curse be upon the unbelievers.
95. Before the advent of the Prophet, the Jews
were eagerly awaiting a Prophet whose coming had been prophesied
by their own Prophets. In fact, the Jews used to pray for his advent so that the
dominance of the unbelievers could come to an end and the age of their own
dominance he ushered in. The people of Madina were witnesses to the fact that
these same Jewish neighbours of theirs had yearned for the advent of such a
Prophet. They often used to say: 'People may oppress us today as they
wish, but when our awaited Prophet comes, we will settle our scores with our
oppressors.'
Since the people of Madina had themselves heard such statements they were inclined
to embrace the religion of the Prophet all the more readily lest their Jewish
neighbours supersede them in acquiring this honour. It was therefore astonishing
for them to find that when the promised Prophet did appear those same Jews who
had so eagerly looked forward to welcoming him turned into his greatest
enemies.
The statement 'and they recognized it' is confirmed by several contemporaneous
events.
The most authentic
evidence in this connection is that of Safiyah, a wife of the
Prophet, who was herself the daughter of one learned
Jewish scholar (Huyayy b. Akhtab) and the niece
of another (Abu Yasir). She says that when the Prophet migrated to Madina
both her father and uncle went to meet him and conversed with him for quite a
while. When they returned home, she heard the following conversation:
Uncle: Is he really the same Prophet whose
advent has been prophesied in our Scriptures?
Father: By God, he is.
Uncle: Do you believe that?
Father: Yes..
Uncle. Then what do you intend to do?
Father: 1 will continue to oppose him and will not let his claim prevail
as long as I live.
(Ibn Hishim, Sirah, eds., Mustafa al-Saqqa' et al., 2 vols., II edition, Cairo,
137511955, see vol. 1, pp. 518 f. See also Ibn IshAq, The Life of Muhammad, tr.
and notes by A. Guillaume, London, Oxford University Press, 1955, pp. 241 f. -
Ed.)
(2:90) Evil indeed is what they console themselves with.96 They
deny the guidance revealed by Allah, grudging that He chose to
bestow His gracious bounty (of revelation and prophethood) on some of His
servants whom He willed.97 Thus
they have brought on themselves wrath after wrath, and a humiliating
chastisement is in store for such unbelievers.
96. Another possible rendering of the same
verse is: 'And how evil is that for the sake of which they have sold
themselves', i.e. for the sake of which they have sacrificed their ultimate
happiness and salvation.
97. They had longed for the
promised Prophet to arise from among their own people. But when he arose among
a different people, a people they despised, they decided to reject him. It was
as if they thought God was duty-bound to consult them in appointing Prophets,
and since in this case He had failed to do so they felt they had a right to be
offended by God's 'arbitrariness'.
12042022
91-92 Nature
of the Jews' belief 1304222
93-93 Israelites love
for the calf was more than their love for Allah 14042022
94-96 Jews'
claim of exclusive right to inherit paradise is put to test
But they will never
wish for that because of what their hands have done.1 And Allah has ˹perfect˺ knowledge of the wrongdoers.(2:95)
Footnote
i.e., disobeying Allah, killing some of the prophets
(including Zachariah and John the Baptist), claiming to have killed Jesus, accusing Mary of adultery, and dealing with usury. See 4:153-158.
— Dr. Mustafa Khattab, the Clear Quran
(2:96) You will certainly find them most eager
to cling on to life,99 indeed even more eager than those who
associate others with Allah (polytheists)in His
Divinity. Each one of them wishes to live a thousand years
although the bestowal of long life cannot remove him from chastisement. Allah
sees whatever they do.
99. The Arabic text implies that the Jews were
so frightened of death and so keen to remain alive that they
did not mind whether they led an honourable and dignified existence, or whether
their life was one of indignity and humiliation.
15042022
97-98 Their
animosity for Gabriel and other angels
(2:98) (And if this is the
cause of their hostility to Gabriel, let them know) whoever is an enemy to
Allah, His Angels and His Messengers and to Gabriel and Michael will surely
find Allah an enemy to such unbelievers.
In Islam, Michael, or
Mīkāʾīl, is the angel said to effectuate
God's providence as well as natural phenomena, such as rain. He is one of
the four archangels along with Jebreel (Gabriel, whom he is often paired with),
ʾIsrāfīl (trumpeter angel) and ʿAzrāʾīl (angel
of death).
16042022
99-100 Their
faithlessness 17042022
101-103 Their
accusation against Prophet Solomon (Sulaiman) and their learning of witchcraft
(2:101) And whenever a
Messenger from Allah came to them, confirming what they already possessed, a
party of those who had been given the Scripture flung the Book of Allah behind their backs as if they knew nothing,
(2:102) and then followed
what the evil ones falsely attributed to the Kingdom of Solomon104 even though Solomon
had never disbelieved; it is the evil ones
who disbelieved, teaching people magic. And they
followed what had been revealed to the two angels in Babylon – Harut and Marut – although these two (angels) never taught it to anyone
without first declaring: “We are merely a means
of testing people; so, do not engage in unbelief.”105 And yet they learned from them what might cause
division between a man and his wife106. They could not cause harm to anyone except by
the leave of Allah, and still they learned what harmed rather than profited them,
knowing well that he who bought it will have no share in the World
to Come. Evil indeed is what they sold themselves for. Had
they but known!
Footnote
The two angels, Hârût and Mârût, were sent to enlighten
the people in Babylon so they would not confuse magic tricks with miracles.
Still some people abused this knowledge, causing mischief in the land. These
practices persisted until the time of Solomon, who himself was falsely accused
of utilizing magic to run his kingdom, subdue the jinn, and control the wind.
— Dr.
Mustafa Khattab, the Clear Quran
See lengthy EN
04052022
2 Shawwal 1443
104-105 Etiquettes
to address the Prophet of Allah
(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.
05052022
3 shawwal 1443
106-107 Abrogation
and / or substitution of the verses of Al-Quran06052022 4 shawwal 1443108-108 Questioning
the Prophet
109-109 Envy
of Jews and Christian 15052022 13 Shawwaal 1443
110-110 Open-end
credit account for the Hereafter
Prier
and zakat
16052022
14 shawwal 1443
111-112 Jews'
and Christians' false claim to inherit paradise
(2:112) (None has any special claim upon reward from Allah.) Whoever submits himself completely to the
obedience of Allah and does good will find his reward with his Lord. No fear
shall come upon them, nor shall they grieve.
17052022 15 shawwaal 1443
113-113 Religious
prejudice of the Jews and the Christians 18052022 16shawwal 1443
114-114 Order
not to prevent people from coming to the Masajid
(2:114) Who is more iniquitous than he who bars Allah’s places of
worship, that His name be mentioned there, and seeks their destruction? It does
not behove such people to enter them, and should they enter, they should enter
in fear.114 There is degradation for them in this world and a mighty
chastisement in the Next.
114. Places of worship should properly remain in
the custody of devout and God-fearing people, so that even if bad people did go
there they would be deterred from committing misdeeds through fear of
punishment. This is a subtle reference to the wrong perpetrated by the
unbelievers of Makka, who had barred their own compatriots - the Muslims - from
worshipping in the House of God.
19052022/17shawwal 1443
115-115 All
directions belong to Allah
(2:115) The East and the West belong to Allah. To whichever direction
you turn, you will be turning to Allah.115 Allah
is All-Embracing, All-Knowing.116
115. God is neither
eastern nor western. East and west, north and south, and indeed all places and
directions are His, though He is not confined to any particular place or
direction. Hence, if any place or direction is fixed for worship this does not
mean that God dwells there. Likewise, changes in the direction of Prayer is not
a proper subject for controversy and dispute.
116.
That is, God is neither limited, mean, narrow-minded, nor poor in resources.
All such notions about God, which arise from considering Him as essentially
similar to human beings, are erroneous. God's realm is boundless and so is His
vision and the range of His benevolence and mercy. Moreover, God's knowledge is
all-embracing. He knows who remembers Him, as well as where, when and why he
does that.
20052022/18shawwal 1443
116-117 Accusation
against Allah of having a son 21052022/19
shawwal(10)1443
118-119 Al-Quran
is the knowledge of truth
(2:118) The ignorant say: “Why does Allah not speak to us?117 Why does no Sign come to us?” The same was said by people
before them. Their hearts are all alike.118 We have made the Signs clear for people of firm faith.119
திருமறை
குரான் – 2:118
------------“இறைவன் ஏன் எங்களிடம் பேசுவதில்லை
“----------
கேட்டது யார் ?
குரானின் எந்தப்பகுதியில் இது வருகிறது ?
விடை :
கேட்டவர்கள்
அறியாமையில் மூழ்கி இருப்பவர்கள் l
வசனம் 2:118
அறியாதவர்கள் கேட்கிறார்கள் “
“இறைவன் ஏன் எங்களிடம் பேசுவதில்லை ?
எங்களுக்கு ஏன் சான்று எதுவும் வரவில்லை ?”
இவ்வாறே இவர்களுக்கு முன்பு சென்றவர்களும் கூறினார்கள்
(நேர்வழி தவறிய) இந்த அனைவரின் மனப்பாங்கும் எப்பொழுதும்
ஓன்று போல் இருக்கிறது
உறுதியாக நம்புவோருக்கு நாம் சான்றுகளை மிகத் தெளிவாக
விளக்கி விட்டோம் (2:118 )
சரியான விடை அனுப்பிய
சகோ
ஹசன் அலி – முதல் சரியான விடை
பீர் ராஜா
இருவருக்கும் வாழ்த்துகள் பாராட்டுகள்
விளக்கம்
இந்த வினா கேட்பவர்களின் அறியாமையையும்
அதை மிஞ்சிய ஆணவத்தையும்
வெளிப்படுத்துகிறது
எதோ மிக உயர்ந்த நிலையில் இருப்பதாய் ஒரு வீண் கற்பனை
இறைவன் இவர்களுக்குக் கட்டுப்பட்டவன் என்ற எண்ணத்தில்
“ இறைவன் ஏன் எங்களிடம் நேரடியாகப் பேசி குரானின்
பெருமையை , உண்மைத் தத்துவத்தை
விளக்கி தெளிவு படுத்தக்கூடாது “ என்று கேட்கிறார்கள்
இது போன்ற அறியாமை,ஆணவத்தில் எழுந்த வினாக்களுக்கு மறுமொழி
சொல்வதே வீண் வேலை
“எங்களுக்கு ஏன் சான்று எதுவும் வரவில்லை ?” என்பதற்கு மறுமொழியாக
“உறுதியாக நம்புவோருக்கு நாம் சான்றுகளை மிகத் தெளிவாக விளக்கி விட்டோம்
“ என்று இறைவன் சொல்கிறான்
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
09 துல்காயிதா (11) 1443
10062022 வெள்ளி
சர்புதீன் பீ
(2:119) (What greater Sign
can there be than that) We
sent you with the Truth as a bearer of good tidings and a warner!120 And you will not be
answerable about the people of the Blazing Flame!
22052022
20
shawwal(10)1443
120-121 Jews
and Christians will never be pleased with you (Muslims)
(2:120) Never will the Jews be pleased with you, (O Prophet), nor
the Christians until you follow their way.121 Say:
“Surely Allah’s guidance, is the true guidance.” Should you follow their
desires disregarding the knowledge which has come to you, you
shall have no protector or helper against Allah.
121. The cause of their disconcertment with the
Prophet (peace be on him) was not that they were earnest seekers after the
Truth which the Prophet had failed to make clear to them. The
real cause of their unhappiness was that he had not resorted to hypocrisy and
trickery, in regard to religious matters, that unlike them he did not pursue
self-interest and self-indulgence under the facade of godliness and piety, that
he did not twist religious principles and injunctions without scruple, as the Jews were
wont to do in order to make them suit their desires and fancies, that he did
not resort to the chicanery and duplicity which characterized the religious
life of the Jews. As a result, it was no use trying to appease them. For unless
the Muslims were prepared to assume the attitude and orientation of the Jews
and to follow all their errors in belief and practice, there was no question of
their being able to bring about any reconciliation with them.
23052022
21SHAWWAL(10)1443
122-123 Accountability
on the Day of Judgement
(2:122) Children of Israel!123 Recall
My favour which I bestowed upon you and I exalted you above the nations of the
world,
திருமறை குரான் 2:122 பனி இஸ்ராயில்
“
“இஸ்ராயிலின்
வழித் தோன்றல்களே !
நான்
உங்களுக்கு வழங்கியிருந்த என் அருட்கொடையையும்
உங்களை
நான் உலகத்தோர் அனைவரிலும் மேன்மையாக்கி வைத்திருந்ததையும் எண்ணிப் பாருங்கள் “
திருமறையின்
எந்தப்பகுதியில் வரும் வசனம் இது ?
விடை ,
விளக்கம்
, 2:40 ,
2:47, 2:122, 45:16
என திரு மறையில் பல இடங்களில்
இஸ்ராயிலின்
வழித் தோன்றல்கள்- ( பனி இஸ்ராயீல்) பற்றியும்
அவர்களுக்கு வழங்கப்பட்ட மேன்மை பற்றியும்
வருகிறது
சரியான விடை
அனுப்பி வாழ்த்து, பாரட்டுப்பெறுவோர்
சகோ
சிராஜுதீன்
– முதல் சரியான விடை
ஹசன் அலி
ஷர்மதா
பர்ஜானா
இது பற்றி
ஒரு விளக்கம் – நீண்ட விளக்கம் , சுருக்கமாகத் தர முயற்சிக்கிறேன்
நுஹ்
நபிக்குப்பின் ஏக இறைக் கொள்கையை மனிதகுலத்துக்கு எடுத்துச் சொல்ல இறைவன்
அனுப்பியது நபி இப்ராஹீம் அவர்களை
இந்தபணியில்
நபி இபராஹீம் அவர்கள் அரபு நாட்டின் பல பகுதிகளுக்கும் சிரியா, பாலஸ்தீனம் இராக்,
எகிப்து என பல இடங்களுக்கும் பயணம்
செய்தார்கள்
பின்னர்
இந்தப்பணியில் துணைவர்கள்பலரை ஈடுபடுத்தினார்கள்
மகன்
இஸ்மாயிலை அரபு நாட்டுக்கும்,
மகன் இஷஹாக்கை சிறியா, பாலஸ்தீனத்துக்கும் ,
உறவினர் லூத்தை
ட்ரான்ஸ்ஜோர்டான் பகுதிக்கும் அனுப்பினார்கள்
(
இப்ராஹிமின் சந்ததி
இஸ்மாயிலின் மக்கள், இஷ்ஹாக்கின் மக்கள் என இரண்டு கிளைகளாய்ப்
பிரிந்தது
இதில் இஸ்மாயிலின் கிளை மக்கள்
அரபு நாட்டில் வாழ்ந்தார்கள்
இஷ்ஹாக்கின் மக்கள் என்ற கிளையில்
யாகூப், யூசுப் , மூஸா , தாவுத் , சுலைமான் , யஹ்யா ஈசா என
மிகப்பல நபி மார்கள்
தோன்றினார்கள்
(இப்ராஹீம் நபி மகன்
இஷ்ஹாக் நபி மகன்
யாகுப்நபி மகன்
யூசுப் நபி )
யாகூப்
நபி இஸ்ராயில் என அழைக்கபட்டார்
எனவே
அவரது வழிதோன்றல்கள்
பனி
இஸ்ராயில் இஸ்ராயிலின் மக்கள் என்று
சொல்லப்பட்டனர்
இப்ராகிம்
நபி குடும்பக் கிளையில் இருந்து யூத மதமும் கிறித்தவ மதமும் தோன்றின
தனி
மனிதனையும் சமுதாயத்தையும் இறைவழி நடத்துவதே இப்ராகிம் நபியின் நோக்கம்
தானும்
அவ்வழியே நடந்து மக்களுக்கு வழி காட்டியாய் விளங்கியவர் இப்ராகிம் நபி
அதனால்தான்
உலக மக்கள் அனைவருக்கும் இறைவழி நடத்தும் தலைவராய் இறைவன் அவரை நியமித்தான்
அவர்
காலத்துக்குப்பின் அந்தத் தலைமைப் பொறுப்பு அவர் வழிதோன்றல்கள் இப்ராகிம் மகன் இஷ்ஹாக்,
இஷ்ஹாக்
மகன் யாகுப் போன்றோர் உள்ள கிளையிடம் கொடுக்கப்பட்டது
இந்தக்
கிளை பனிஇஸ்ராயில் – இஸ்ராயிலின் மக்கள் என்று அழைக்கப்பட்டது
முன்பே
குறிப்பிட்டது போல் இந்தக் கிளையில் பற்பல நபி மார்கள் தோன்றினர்
இந்தக்கிளைக்கு
ஞானத்தையும் நேர்வழியையும் அருளிய இறைவன் உலக மக்களை நல்வழிப்படுத்தும் பொறுப்பையும்
ஒப்படைத்தான்
இந்த
பொறுப்பை இறைவன் அருளியதால் இவர்களை மிகவும் மேம்படுத்தப்பட்ட சமுதாயம் என இறைவன்
திருமறையில் பல இடங்களில் குறிப்பிடுகிறான் , நினைவூட்டுகிறான்
ஆனால்
காலப்போக்கில் அவர்களே வழி தவறி மக்களுக்கு வழிகாட்டும் தலைமைப்பொறுப்பை இழக்கிறார்கள்
தலைமைப்
பொறுப்பு இப்ராஹீம் வழித்தோன்றல் என்பதால் மட்டும் வந்து விடாது
இப்ராகிம்
நபியைப்போல் உண்மையும் நேர்மையும் பொறுமையும் உடையவ்ருக்கே தலைமைப் பதவி உரியது
என்பதை இறைவன் எடுத்துரைக்கிறான்
மேலும்
நபித்துவம் பனி இஸ்ராயில் கூட்டத்தின் தனி உரிமை அல்ல என்பதை எடுத்துக்காட்டும்
விதமாக இஸ்மாயில் வழித் தோன்றல்களில் நபி முகமது ஸல் அவர்களை தோற்றுவித்து தலைமைப்
பொறுப்பு முகமது நபி ஸல் அவர்களிடமும் அவர் கூட்டத்தாரிடமும் ஒப்படைக்கப் படுகிறது
அதன்
பின் கிப்லாவும் ஜெருசலத்தில் இருந்து நபி
இப்ராகிம் இறைவன் கட்டளைப்படி அமைத்த காபாவுக்கு மாற்றபடுகிறது
முடிந்த
வரை சுருக்கமாக விளக்கியிருக்கிறேன்
தவறுகள்,
விடுதல்கள் இருந்தால் தெரிவிக்கும்படி கேட்டுக் கொள்கிறேன்
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
25ஷவ்வால் (1௦)1443
27மே2022வெள்ளி
சர்புதீன் பீ
.
(
In the time of Solomon
this branch took Jerusalem
as the centre of its
mission. Jerusalem maintained its central position for all devotees of God and remained the qiblah (direction) in which all worshippers of God were required to turn
in their Prayer.
(4) While addressing the Children of Israel in the last ten sections, God set forth the criminal record of the Jews,
exposed their decadent state at the time of the revelation of the Qur'an, and
made it clear to them that they had totally lacked gratitude to God for His
favours and bounties. Not only had they
ceased to guide the world, but had turned away from Truth and righteousness to
such an extent that nearly all
of them had lost the capacity to do good and to respond to Truth.
(5) It is also intimated that
the religious leadership of all mankind is not an exclusive
privilege of Abrahamic blood, but rather the fruit of Abraham's sincere
obedience and service to God, to which he had wholly consecrated himself. Only those who follow
the way of Abraham, and guide the world along that way, are therefore entitled
to the position of guidance and leadership. And since the Jews had abandoned it
and become incapable of carrying out the mission of Abraham they were being
removed from that position.
(6) At the same time it is hinted that the
non-Israelite peoples who identified themselves with Abraham
through Moses and Jesus had also veered from the way of Abraham.
The same was true of the polytheists of Arabia, who felt proud
of belonging to Abraham and Ishmael and based this pride on lineage alone. For, so far as their faith and conduct were
concerned, they had not even the remotest tie with Abraham and Ishmael. They
did not deserve, therefore, to be entrusted with the religious leadership of
the world.
(7) It is also made clear that
by God's will a Prophet, for whose advent Abraham and Ishmael
had once prayed, was born in the other branch of the Abrahamic family, i.e. the
Ishmaelites.
The
way propounded by this Prophet is exactly the same as that by Abraham, Isaac,
Ishmael, Jacob and in fact all the Messengers. His followers also confirm the
truth of all those designated in the past to serve as God's Messengers, and
call mankind to the same message those Messengers preached earlier. Thus, leadership now naturally devolves on
those who follow this Prophet.
(8) This proclamation of a
transfer of leadership naturally called for the proclamation of a change in the
direction of Prayer. As long as the
Israelites held the reins of the world's religious leadership, Jerusalem
remained the centre of the mission of Islam and the qiblah of truth-loving
people. The Arabian Prophet (peace be on him) as well as his followers had
accepted Jerusalem as the qiblah until God duly proclaimed the removal of the
Jews from their position of leadership. With this proclamation Jerusalem ceased
to enjoy its central position. So it was proclaimed that from then on the
centre of God's true religion would be the place from which the message of the Prophet Muhammad (peace
be on him) had radiated. Since in the past it had been the centre of the
mission of Abraham (peace be on him), it was difficult even for the polytheists
and for the People of the Book to deny that the Ka'bah had a greater right to
be made the qiblah. There was thus every reasonable ground for the decision to
change the qiblah and its opponents could only object out of irrational
adamance.
(9) The proclamation that the
followers of the Prophet Muhammad (peace be on him) had been
designated to the religious leadership of mankind, and that the Ka'bah would
now be the focal point of man's religious life, was followed by directives
(beginning with( verse
153)and continuing to the
end of the surah) addressed to the Muslims. These directives were aimed at
enabling the Muslims to acquit themselves creditably of the duties laid upon
their shoulders as the bearers of this mission.
24052022/22
Shawwaal (10) 1443
124-124 Ibrahim
was made the Leader of mankind by Allah
(2:124) Recall when Abraham’s Lord tested him in certain matters124 and
when he successfully stood the test, He
said: “Indeed I am going to appoint you a leader of all people.” When
Abraham asked: “And is this covenant also for my descendants?” the Lord
responded: “My covenant does not embrace the wrong-doers.”125
124. At various places the Qur'an enumerates the
severe tests through which Abraham passed. It was only after these had been
completed successfully that he was able to
establish his worthiness
to serve as the religious guide and leader of all mankind. From
the moment when the truth was revealed to him till the moment he died, his life
was a continuous tale of sacrifice and suffering for his cause.
There is no conceivable
object of man's love and attachment in the world which Abraham did not
sacrifice for the sake of the truth. Likewise, there is no conceivable danger
which instinctively frightens man which Abraham did not encounter for the sake
of the Truth.
125. This specifies that
God's promise of the conferment of leadership applied only to those of
Abraham's offspring who were righteous, and that the wrong-doers were naturally
excluded. This also makes it clear that, just as the promise did not
apply to the misguided Israelites, it did not apply to the polytheistic
Ishmaelites.
25052022/23
Shawwaal (10) 1443
125-126 Importance
of the Ka'bah and Prayer of Ibrahim for the city of Makkah
(2:125) And We made this House (Ka'bah) a resort for mankind and a
place of security, commanding people: “Take the station of
Abraham as a permanent place for Prayer,” and enjoined Abraham and
Ishmael: “Purify My House for those who walk around it, and those who abide in
devotion, and those who bow, and who prostrate themselves (in Prayer).”126
“The standing-place
of Abraham” makame ibrahimis the stone on which Abraham stood while he was
building the Ka’bah.
— Dr.
Mustafa Khattab, the Clear Quran
126. 'Purify My House' does not merely mean
keeping it clean of dirt and filth. The real purity and
cleanliness of the House of God rests in the fact that in it the name of God
alone should be glorified. If someone declares in its sacred precincts that
anything other than God is his Lord, his object of worship and adoration, the
dispenser of man's needs and requirements, the hearer of man's supplications,
then such a person is guilty of desecrating the House of God.
This verse also contains a hint as to the evil-doing of the people of the
Quraysh.
They boasted that they were the inheritors of
the legacy of Abraham and Ishmael, but instead of being faithful to that
legacy, they actually trampled over it. So, just as the Children of Israel were
excluded from the promise made to Abraham, so were the polytheistic children of
Ishmael. (See also(n. 125 above - Ed.)
(2:126) And when Abraham
prayed: “O my Lord! Make this a place of security and provide those of its
people that believe in Allah and the Last Day with fruits for sustenance,”
Allah answered, “And I shall still provide him who disbelieves with the
wherewithal for this short life,127 and
then I shall drive him to the chastisement of the Fire; that is an evil end.”
127. (Here a distinction is made between
honouring a people by entrusting it with the religious leadership and guidance
of the world, and bestowing on it an abundant means of livelihood - Ed.) When
Abraham enquired who merited world leadership it was made clear to him that
only his truly believing and righteous children, to the exclusion of the
wrong-doing ones, were worthy of it. This occasioned God to clarify that the
religious leadership of the world was quite distinct from its livelihood. Men
of faith alone were entitled to the former, whereas both believers and
unbelievers would be provided the latter. If someone enjoys abundant material
wealth it should not be misconstrued to mean that God is necessarily pleased
with him and that he has been designated by God to provide religious guidance
to the world.
26052022/2
4hawwaal (10) 1443
127-129 Ibrahim
and Isma`il pray for the appointment of a Prophet from the City of Makkah
(2:129)
Our Lord! Raise up in the midst of our offspring a Messenger from among
them who shall recite to them Your verses, and
instruct them in the Book and in Wisdom, and purify their lives.128 Verily,
You are the Most Mighty, the Most Wise.”129
128. The term 'purification' used here embraces
the purification of beliefs and outlook, morals, habits and customs, and
social, cultural and political life; the purification of man's life in its
totality.
129. This has been said in
order to indicate that the advent of Muhammad (peace be on him) was in
fact God's response to the prayer of Abraham (peace be on him).
திருமறை குர்ஆன்
யாருடைய பிரார்த்தனைக்கு செவி சாய்த்து இறைவன் நபி முகமது ஸல் அவர்களைப்
படைத்தான் ?
இது பற்றிய திருமறை வசனம் எது?
விடை
நபி இப்ராஹீம் ,
அவர் மகன் நபி இஸ்மாயில்
வசனம் 2:127.- 129(129)
“நினைவு கூருங்கள்
இப்ராஹிமும் இஸ்மாயிலும் அவ்வீட்டின் (காபாவின்) சுவர்களை
உயர்த்திக் கொண்டிருந்தபோது இவ்வாறு பிரார்த்தித்தார்கள்
“எங்கள் இறைவனே ,----------------------------------------------------------
மேலும் இம்மக்களுக்காக அவர்களில் இருந்தே ஒரு தூதரை எழுப்புவாயாகா !
அவர் உன்னுடைய வசனங்களை அவர்களுக்கு ஓதிக் காட்டுபவராகவும்,
வேதத்தையும் ஞானத்தையும் அவர்களுக்குக் கற்றுக் கொடுப்பவராகவும் ,அவர்களுடைய வாழ்க்கையை
தூய்மைப் படுத்துபவராகவும் இருக்க வேண்டும் -----------------------------“
யாரும் விடை அனுப்பாதது வினாவில் ஏதும் தவறோ என்று எண்ணத்
தோன்றுகிறது
இருந்த்கால் இறைவன் மன்னிப்பானாக
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
02துல்காயிதா (11) 1443
03062022 வெள்ளி
சர்புதீன் பீ
27052022/25
hawwaal (10) 1443
130-132 Islam,
the religion of Ibrahim and Ibrahim's advice to his sons
(2:130) And who but a fool
would be averse to the way of Abraham? For it is We Who chose Abraham for Our mission in this
world, and surely in the World to Come he shall be
reckoned among the righteous.
(2:132) And Abraham enjoined the same upon his children, and so
did Jacob:131 “My
children! Behold, Allah has chosen this religion for you.132 Remain
till death in submission (to Allah).”133
131. Jacob is especially
mentioned since the Children of Israel were his direct descendants.
132. Din is a Qur'anic technical term, signifying the way
of life, the system of conduct, and the code on which man bases his entire mode
of thought and action.
திருமறை குரான்
----------------------------------------------------------“எனவே
நீங்கள் இறைவனுக்கு அடி பணிந்தவனாக அன்றி இறந்து
விடாதீர்கள் “------------------------------------------
இது குரானின் எந்தப்பகுதியில்
வருகிறது ?
இறைவன் நாடினால் நாளை விடைகளுடன்
குர்ஆனில் சிந்திப்போம்
08அல் காயிதா (11) 1443
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வியாழன்
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பீ
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133-133 Ya'qoob's
advice to his sons
29052022/27
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134
(2:134) Now, they were a people who passed away. Theirs
is what they have earned, and yours is what you have earned. You shall not
be asked concerning what they did.134
134. What is being said here is that even though
they might be their offspring in terms of blood - relationship they had, in
fact, no true relationship with them. What right did they have
to pretend to belong to them when they had departed far from their way? For God
would not ask people what their forefathers did; it was rather about their own
conduct and action that they would be questioned.
' Theirs is what they have earned ' is a characteristically Qur'anic
expression. What we ordinarily characterize as either 'action' or 'doing' is
termed by the Qur'an as 'earning'. The reason is that each and every human
action has its ultimate effect, whether or not it is good, and will have its
manifestation in God's approval or disapproval. It is this ultimate effect
which is a man's earning. Since the Qur'an considers this to be of paramount
importance, it characterizes man's actions as his 'earning
30052022/28
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135 Jews
and Christians Vs Faith of Ibrahim
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136-137 Order
of Allah to believe in all Prophets without discrimination
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(2:138) Say: “Take on Allah’s colour.”137 And
whose colour is better than Allah’s? It is Him that we serve.
137. This verse can be translated in two ways.
One of these is: 'We have taken on Allah's colour.' The other is: 'Take on
Allah's colour.'
'baptism
On the
eve of the advent of Christianity the Jews followed the practice of bathing
everyone who embraced their religion. This ritual bath
signified that all his previous sins had been washed away and that he had
adopted a different colour for his life. This practice was subsequently taken
over by the Christians and is termed 'baptism'. Not
only converts but even new-born babies were baptized. The Qur'anic remarks here
refer to this institution. The Qur'an says in effect: 'Of what
use is this formal baptism? What really is worth doing is to adopt the colour
of God, and it is not water that gives one this colour but actual service and devotion
to God.'
02062022/01dulqaida
(11) 1443
139-141 Ibrahim
and his sons were neither Jews nor Christians but were Muslims
(2:140) Or do you claim that Abraham and Ishmael, Isaac and Jacob
and the descendants (of Jacob) were “Jews” or “Christians?” Say: “Who has greater knowledge, you or Allah?”140 Who does greater
wrong than he who conceals a testimony he has received from Allah? Allah is not
heedless of the things you do.141
140. This remark is addressed to the ignorant
mass of Jews and Christians who sincerely believed that all the Prophets
belonged to their religious denomination.
141. This remark is
addressed to the Jewish and Christian theologians who were not unaware that Judaism
and Christianity, with their existing characteristics, had emerged at a
relatively late period in history. They nevertheless
considered Truth to he confined to their own religious sects. They also
perpetuated the misunderstanding that man's ultimate happiness and success lay
in following the beliefs, institutions and legal codes which had been developed
by their jurists, theologians and mystics long after the Prophet of God had
passed away. When these theologians were asked to which among their religious
communities Abraham, Isaac, Jacob and other Prophets belonged, they evaded a
reply. This was because they could not state categorically that they
belonged to their own sect. On the other hand, they could not reply explicitly
in the negative, for such an admission would have undermined the
very basis of their claim that Truth was confined to their fold.
03062022/02dulqaida
(11) 144
142-147 [17]Qiblah
change
142-142 Qiblah
(direction in prayers)
(2:142) The block-headed will say: “What has turned them away from
the direction they formerly observed in Prayer?”142 Say:
“To Allah belong the East and the West; He guides whomsoever He
wills onto a Straight Way.”143
142. After his migration to Madina the Prophet
continued to pray in the direction of Jerusalem for between sixteen and
seventeen months. Subsequently, he received the order to pray in the direction
of the Ka'bah. See( verse 144 below)
143. This is the first
answer to the objections of these ignorant people. Their narrow minds and
limited vision led them to undue attachment to such formalities as the
direction and locale of Prayer. They presumably conceived
God to be confined to a particular direction. In reply to their absurd
objection the first thing which was explained was that all directions belong to
God. Fixing any particular direction for Prayer does not mean that God is
confined to that direction. All those who have been
favoured with God's true guidance rise above such limitations of outlook so
that it is easy for them to grasp the universal verities of religion. (See also
(nn. 115 and 116 above.)
07062022/06dulqaida
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143-143 Order
of Allah to change Qiblah
(2:143) And it is thus that We appointed you to be the community
of the middle way so that you might be witnesses to all mankind and the Messenger
might be a witness to you.144
We appointed the direction which you formerly observed so that We might
distinguish those who follow the Messenger from those who turn on their heels.145 For
it was indeed burdensome except for those whom Allah guided. And Allah will
never leave your faith to waste. Allah is full of gentleness and mercy to
mankind.
144. This constitutes the proclamation
appointing the religious community (ummah) consisting of the followers of
Muhammad to religious guidance and leadership of the world.
08062022/07dulqaida
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144-147 Ka'bah
in Makkah was made the new Qiblah
(2:144) We see you oft turning your face towards the sky; now We
are turning you to the direction that will satisfy you. Turn
your face towards the Holy Mosque, and wherever you are, turn your faces
towards it in Prayer.146
Those who have been granted the Scripture certainly know that this (injunction
to change the direction of Prayer) is right and is from their Lord. Allah is
not heedless of what they do.
146. This is the injunction concerning the
change in the direction of Prayer and was revealed in Rajab or Sha'ban. 2 A.H.
According to a Tradition in the Tabaqat of Ibn Sa'd, the Prophet
was at the house of Bishr b. Bara'b. Ma'rur where he had been invited to a
meal. When the time of zuhr prayer came, the Prophet
rose to lead it. He had completed two rak'ahs and was in the third when this
verse was suddenly revealed. Soon after the revelation of this verse everybody,
following the leadership of the Prophet, turned the direction of Prayer away
from Jerusalem to the Ka'bah. A public proclamation of the new order was then
made throughout Madina and in the suburbs. Bara' b. 'Azib says that at one
place the announcement was heard by people while they were in the state of
ruku' (kneeling). On bearing this order they immediately turned their faces
towards the Ka'bah. Anas b. Malik says that the news of the announcement
reached Banu Salamah the next day while the morning Prayer was in progress.
People had completed one rak'ah when they heard the announcement about the
change of direction and the entire congregation immediately faced the new
qiblah. (See Ibn Sa'd, Tabaqat, vol. 1, pp. 241 f. - Ed.)
It ought to be noted that Jerusalem is to the north
of Madina while the Ka'bah is to the south. In order to change
direction during congregational Prayer it would have been necessary for the
leader of the Prayer to walk several steps beyond what
was originally the last row of worshippers. The people in the congregation,
too, would have been forced not only to make a right about-turn but also to
walk a little to straighten their rows. We find specific mention of this in
certain Traditions.
The words, 'We see you oft turning your face to the heaven', and 'Now We are
turning your face to the direction that shall satisfy you', show clearly that
even before the revelation of this injunction the Prophet
was expecting something of this nature. He had begun to feel,
with the termination of the era of Israelite leadership, that the time had come
for the central position of Jerusalem to cease and a return to the original
centre of the Abrahamic mission to commence.
The 'Holy Mosque' refers to the sanctuary invested with holiness and sanctity;
the sanctuary in the centre of which the Ka'bah is located.
To turn one's face in the direction of the Ka'bah does
not mean that wherever a man might be he should turn to the Ka'bah with
absolute accuracy. It would obviously be extremely difficult for everyone to
comply with such an order. Hence the order is to turn one's
face in the direction of the Ka'bah rather than to the Ka'bah itself. According
to the Qur'an, we are required to find out the direction of the Ka'bah as
accurately as possible. We are not required, however, to
locate it with absolute precision. We may pray in the
direction which appears correct as a result of our enquiry. However, if a man
is either at a place where it is difficult to determine the direction of the
Ka'bah or if he is in a position where it is difficult to maintain the correct
direction (e.g. when travelling on a train, a boat, or an aeroplane), he may
pray in the direction which seems correct, or in whatever direction it is
possible for him to face. If he then comes to know the correct direction while
he is in the state of Prayer he should turn his face in that direction.
(2:145)-----Were you to
follow their desires in disregard of the knowledge which has come to you, you will surely be reckoned among the
wrong-doers
the mission of a Prophet
is to adhere firmly, to the knowledge vouchsafed to
him by God regardless of all opposition. To deviate from that knowledge to
please others is tantamount to offending the prophetic mission and is
inconsistent with the gratitude that the Prophet ought to feel for having been
favoured with the position of world leadership
(2:146) Those to whom We have given the Scripture recognize the
place (towards which one must turn in Prayer) as fully as they recognize their
own sons,148 this even though a group of them knowingly
conceals the Truth.
148. 'To recognize something as well as one
recognizes one's sons' is an Arabic idiom. It is used with regard to
things which one knows without the least shadow of a doubt. The Jewish and
Christian scholars were well aware that the Ka'bah had been
constructed by Abraham and that Jerusalem had been built by Solomon some
thirteen hundred years after that, and that in his time it was made the qiblah.
This is an unquestionable historical fact and they knew it to be so.
09062022/08
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148-152 Order to face towards Ka'bah as Qiblah durin
Salah (prayers)
(2:148) Everyone has a direction towards which he turns; so
excel one another in good works.149 Allah
will bring you all together wherever you might be, for nothing is beyond His
power.
149. There is a subtle gap between this sentence
and the next, a gap which the reader can fill with just a little reflection.
The idea conveyed here is that
anyone
who prays will, after all, have to turn his face in some direction. But what is
of real significance is not the turning of one's face in some specific
direction but one's orientation to righteousness for the sake of which one
performs the ritual Prayer. A man's real concern should be moral excellence
rather than controversies regarding such formal regulations as the direction of
Prayer.
(2:150)------wheresoever you may be,
turn your faces towards it in Prayer so that none may have an
argument against you,150 unless they be those immersed in wrong-doing. Do not
fear them, but fear only Me so that I may complete My favour upon you;151 perhaps
you will be guided to the Right Way.152
150. The followers of the Prophet (peace be upon
him) were asked to follow the order to turn towards the Ka'bah, and to do so
strictly, since
any lapse in this matter
on their part would give their opponents a weapon to use against them in their
polemics. They would be able to hold Muslims up to ridicule on the grounds that
they had violated what they themselves claimed to be from their Lord.
151. The
'favour' here refers to the position of world leadership and guidance from
which God removed the children of israel and which was the conferred upon this
ummah. The highest reward that can be granted to a people in recognition
of its righteousness is its designation, by God's command, to the leadership of
the world in order to guide the entire human race to godliness and
righteousness.
What is said here, therefore, is that the command to change
the qiblah was a sign of installation of the Muslims to leadership. Hence,
the Muslims should follow the directives of God if for no other reason than that
ingratitude and disobedience might deprive them of the honour that had been
bestowed upon them.
152. '...Perhaps you will
be guided to the right way' is indicative here of the regal appropriate for
God's address to His creatures. The indication from a
soverign, while addressing his slave, that the latter could expect some favour
from him is quite enough to make that slave rejoice and celebrate.
10062022/09
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153-153 Prescription
to seek Allah's help
(2:153) Believers!153 Seek
help in patience and in Prayer; Allah is with those that are patient.154
153. Since the ummah has been invested with
world leadership, a set of necessary directives is now provided for its
guidance. Before laying down these directives it seemed necessary to caution
the Muslims that
the office which had been
conferred on them was indeed no bed of roses. On the contrary, it was a
great and perilous responsibility. Once
they undertook it, they would be subjected to all kinds of afflictions, put to
all kinds of trials and tribulations and made to bear all kinds of deprivation.
If, however, the Muslims persisted along the path of God despite the perils
they would be rewarded with God's favour in full measure.
154. To acquire the
strength that is needed to bear this heavy burden of responsibility the
believers should do two things: they should develop
patience and they should strengthen themselves by devoting themselves to
Prayer.
Later we shall encounter elaborations which will show that
'patience' is a word
embracing a whole set of moral virtues of the utmost importance. 'Patience' is
indeed an indispensable key to success. Likewise, we shall later have occasion
to note in some detail how Prayer prepares the Muslims, both as individuals and
as a collective body, to carry out their mission.
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திருமறை குரான்
----------இறைவனின் பாதையில் கொல்லப்பட்டோரை இறந்தோர் எனச
சொல்லாதீர்கள் .(உண்மையில்) அவர்கள் உயிருடன் இருக்கின்றார்கள் . ஆனால் அவர்களின்
நிலையை நீங்கள் அறிவதில்லை
இந்த வசனம் வரும் பகுதி எது ?
விடை அனுப்புவோர் இந்த வசனத்தின் விளக்கமும் அனுப்பும்படி
கேட்டுக்கொள்கிறேன்
இறைவன் நாடினால் நாளை விடை விளக்கத்துடன் குர்ஆனில் சிந்திப்போம்
15 துல்காயிதா (11) 1443
16062022வியாழன்
சர்புதீன் பீ
(2:154) And do not say of those who are killed
in the way of Allah that they are dead; they are alive even though you
have no knowledge of their life.155
155. The word 'death' as well as its general
concept has a depressing effect. People have therefore been instructed not to
refer to martyrs who laid down their lives for God as 'dead', since this might
lead to the dissipation of the spirit which enables people to struggle and make
sacrifices in God's cause. Instead, people have been instructed to bear in mind
that anyone who lays down his life for God has in fact attained immortality. As
well as being a statement of fact this also helps to arouse and sustain courage. ?????
12062022/11
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155-157 Allah
will test the Believer's belief
(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;
(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.
?????
13062022/12
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158-158 Safa
and Marwah are the symbols of Allah
(2:158) Surely, al-Safa and al-Marwah are the symbols of Allah.
Hence, whoever performs Hajj (Full Pilgrimage)157 to
the House (of Allah) or makes 'Umrah (Minor Pilgrimage), will find that it is
no sin for him to ambulate between the two.158 And
whoever does a good work voluntarily159 should
know that Allah is Appreciative, All-Knowing.
157. The pilgrimage to the Ka'bah along with a
set of other rites on certain fixed dates of Dhu al-Hijjah is known as hajj.
Pilgrimage at other times is known as 'Umrah.
158. Safa and Marwah are
the names of two hillocks near the Holy Mosque in Makka. To run between these
two hillocks was among the rites which God had taught Abraham in connection
with hajj. Later, when Pagan Ignorance prevailed in Makka and the neighbouring
regions, altars were built for Isaf at Safa and for Nai'lah at Marwah, and
people began to circumambulate them. After the advent of the Prophet, when the
light of Islam had spread to the people of Arabia, Muslims came to doubt
whether running between Safa and Marwah was one of the original rites of
Pilgrimage or was merely an invidious religious innovation of the Age of
Ignorance. If it was in fact such, they feared they might be committing an act
of polytheism.
Moreover, we learn from a Tradition transmitted from 'A'ishah that even in
pre-Islamic times the people of Madina were not favourably disposed to this
practice. Although they believed in al-Manat they did not believe in Isaf and
Nai'lah. For these reasons, it was necessary, at the time of the change of the
qiblah, to dispel popular misconceptions about this rite. It seemed necessary
to tell people that running between these two hillocks was part of the original
rites of Pilgrimage and that the sanctity, of Safa and Marwah, far from being
an invidious innovation of the people of the Age of Ignorance, stemmed from the
revealed Law of God.
159. It is best that one
should perform this ritual obligation with wholehearted devotion. But if
devotion is lacking one is not thereby exempt from fulfilling one's obligation.
One must perform this ritual if only out of a sense of duty.
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159-163 Curse
of Allah, the angels and all mankind is on those who conceal the truth
وَاِلٰهُكُمۡ اِلٰهٌ وَّاحِدٌ ۚ لَآ اِلٰهَ اِلَّا هُوَ الرَّحۡمٰنُ الرَّحِيۡمُ
(2:163) Your God is One God, there is no god
but He; the Most Merciful, the Most Compassionate.
(Dhikr- Murakkaba – First Makam Ahathiyath )
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164-164 Signs
from nature to recognize Allah 19062022/18 dulqaida (11)
1443
165-167 Mushrikin
will have severe punishment and Followers of misguided leaders will regret on
the Day of Judgement 20062022/19
dulqaida (11) 1443
168-169 Do
not follow the footsteps of Shaitan
(2:168) O people! Eat of the lawful and pure things in the earth
and follow not in the footsteps of Satan.166 For
surely he is your open enemy;
166. The demand made here is
that they should violate all those taboos in matters of food and drink which have
their basis in superstitious beliefs or irrational usages.
(2:169) he only commands you to do evil and commit acts of
indecency and to ascribe to Allah the things concerning which you have no
knowledge (that He really is their source).167
167. The notion that all
superstitious customs and taboos are God-given religious
teachings is an example of satanic deception, pure and simple, since
there is no evidence whatsoever to suggest that they are from God.
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170-171 Do
not profess the faith blindly
(2:171) Those who have refused to follow the Way of Allah resemble
cattle; when the shepherd calls them they hear nothing except shouting
and crying;169 they are deaf, dumb and blind, and so they
understand nothing.
169. This parable has two aspects. On the one
hand, it suggests that these people are like herds of irrational
animals, dumb cattle, that always follow their herdsmen, moving on as
they hear their calls without understanding what they mean. (Thus these people
follow their leaders even though they do not grasp where it is they are being
led to - Ed.) On the other hand, it also suggests that when
the Truth is preached to them they show such insensitivity to it that one
may as well be addressing animals who merely comprehend sounds but are
incapable of understanding their meaning. The expression lends itself to both
interpretations.
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172-173 Prohibited
(Haram) food
(2:172) Believers! Eat of the pure things wherewith We have
provided you for sustenance and give thanks to Allah170 if
it is Him that you serve
.
170. The believers are told that if by having
believed they have committed themselves to following the Law of God as they
claim then they should abandon all taboos and prohibitions imposed by the
pundits and priests, by the rabbis and church fathers, by the monks and
recluses, and by their own forefathers. Although they were required to abstain
from whatever had been prohibited by God, they ought to feel
no compunction with regard to consuming all that He had permitted. This has
also been alluded to in the saying of the Prophet reported
in a Tradition in the following words: 'Whoever prays in our manner, turns
towards our qiblah (in Prayer), and eats (the flesh) of our slaughtered
(animals), that person is Muslim. (Bukhari, 'K. al-Salah', 28; 'K. al-Adahi',
12; Muslim, 'K. al-Adahi', 6; Nasai, 'K. al-lman', 9; 'K. al-Dahaya', 17 - Ed.)
This means that in spite of praying and facing towards the qiblah, a person is
not fully assimilated into Islam as long as he maintains the pre-Islamic taboos
in matters of eating and drinking and holds on to the fetters of superstition
forged by the victims of Ignorance. A person's adherence to these taboos is
indicative of the fact that the poison of Ignorance continues to flow in his
veins.
(2:173) He has made unlawful to you only carrion and blood and the
flesh of swine and that over which there has been pronounced the name of anyone other than
Allah’s.171 But he
who is constrained (to eat of them) – and he neither covets them nor exceeds
the indispensable limit incurs no sin: Allah is All-Forgiving,
All-Compassionate.
Footnote
Eating pork is forbidden in the Old Testament in
Leviticus 11:7-8 and
Deuteronomy 14:8.
— Dr. Mustafa
Khattab, the Clear Quran
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174-176 Those
who hide the truth for worldly gain swallow nothing but fire
(2:174) Those who conceal anything of the Book revealed by Allah
and sell it away for a trifling gain are merely filling
their bellies with Fire.173 Allah
will neither address them on the Day of Resurrection, nor
shall He pronounce them “pure”.174 A
painful chastisement lies in store for them.
173. This means that the
blame for the growth of whole new codes consisting of superstitions,
perverted customs, and unjustifiable taboos lay squarely on the
shoulders of those religious scholars who had knowledge of the Scriptures but
failed to transmit their knowledge to the common people. Moreover, later, when
erroneous practices began to spread among them they remained mute spectators of
this drama. Indeed, some of them kept wilfully silent about these matters thinking
that their interests would be better served if the Scripture remained a sealed
book and its injunctions were kept beyond the access of the common
people.
174. This is a refutation
of the false claims made by their religious leaders and a
clarification of the misconceptions regarding their positions and privileges
which these leaders had been spreading among the common people. They
spared no efforts to give the impression that they were sacred beings and that
anyone who attached himself to them would necessarily earn God's forgiveness
through their intercession. Here God is telling them that He takes no notice of
people who are unworthy to intercede for themselves, let alone able to
intercede for others.
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177-177 Definition
of righteousness?
(2:177) Righteousness does not consist in turning your faces
towards the east or towards the west;175
true righteousness consists in
believing in 1.Allah and
the 2.Last Day,3. the angels, the 4.Book and th5. Prophets, and
. in giving away one’s
property in love of Him to6. one’s kinsmen,7.
the orphans, 8. the poor and the 9. wayfarer,
and to t9.those who ask for help, and10. in freeing the necks of slaves, and in establishing11.
Prayer and dispensing the 12,Zakah.
True righteousness is
attained by those who are13. faithful to their promise once they have made it
and by those who remain 1 steadfast in14. adversity and15. affliction and at the time 16. of battle
(between Truth and falsehood). Such are the truthful ones; such are the
God-fearing.
175. Turning one's face
towards the east or the west is mentioned here only by way of illustration. The
actual purpose of the verse is to emphasize that the observance of certain
outward religious rites, the performance of certain formal religious acts out
of conformism, and the manifestation of certain familiar forms of piety do not
constitute that essential righteousness which alone carries weight with God and
earns His recognition and approval.
26062022/25
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178-179 The
Islamic laws of retribution
(2:178) Believers! Retribution is prescribed for you in cases of
killing:176 if a freeman is guilty then the freeman; if a slave is guilty
then the slave; if a female is guilty, then the female.177
But if something of a murderer’s guilt is remitted by his brother178 this
should be adhered to in fairness,179 and
payment be made in a goodly manner. This is an alleviation and a mercy
from your Lord; and after that180 there
for him who commits excess is a painful chastisement.
176. Retribution, that is, blood revenge, is
based on the principle that what a person has done to others ought to be done
to him. This does not mean that the murderer should be put to death in exactly
the same manner as he killed but that the murderer should be subjected to the
same act, i.e. killing, as that to which he subjected his victim.
177. In
pre-Islamic Arabia people tried to take blood revenge upon the murderer's
family and tribe, and the retaliation corresponded to the value placed on the blood
of the victim. Their desire for revenge was not quenched merely by putting the
murderer to death. They preferred to put to death tens and even hundreds of people
to avenge the one life they had lost. If a respected member of
their tribe was killed by an ordinary member of another, it was not deemed
enough to put to death the actual murderer. They preferred to kill a man of the
murderer's tribe equal in standing to the victim, and
even several members of the murderer's tribe. However, if the victim was a man
of humble standing from another tribe, and the murderer
from their tribe happened to be a man of high standing, they were unwilling to
permit the execution of the murderer.
This attitude is not confined to the
Ignorance of that bygone age. Even today those nations
that are supposedly the most civilized will often proclaim, officially and
quite brazenly, that if one of their citizens is killed they will execute
scores of the killer's compatriots. In addition we often hear that to avenge
the murder of one person a large number of hostages belonging to a subject
nation have been shot dead. One of the 'civilized' nations of the present
century subjected the whole Egyptian nation to blood revenge because one of
their officials, Sir Lee Stack, was killed by an Egyptian. The courts of
justice of these so-called civilized nations have been known to refrain from
passing the death sentence on convicted homicides when they happened to be
members of the ruling nation while their victims belonged to the subject
nation. It is iniquities such as these that God seeks to end by means of the
directive contained in this verse. What God says here is that the killer ought
to be put to death irrespective of his status and that of the victim.
178. The very use of the
word 'brother' in this context suggests that as a general rule one ought to
incline towards leniency. Despite the bitterness felt towards someone
who has shed the blood of, say, one's father, the murderer is still one's
brother by virtue of being a member of the human family. Hence if one who has
been wronged can overcome the vengeful spirit aroused by his erring brother's
deed, this attitude of forgiveness will be worthy of his humanity.
This verse also makes it clear that according to the Islamic penal law the
question of homicide can be settled by the mutual consent of the two parties. It is
the prerogative of the heirs of the victim to forgive the murderer, and
if it
is exercised not even a judge has the power to insist on carrying out the death
sentence. In such a case, however, as the following verse mentions, the
murderer will be made to pay blood money.
179.
The term ma'ruf occurs quite frequently in the Qur'an. It refers to conduct
which is reckoned fair and equitable by the generality of disinterested people.
The generally accepted usages and customs of life are called 'urf and ma'ruf in
Islamic terminology, and they are considered valid in all those matters not
specifically regulated by the Shar'iah.
180. Excess might consist
of trying to avenge the blood of the murdered man even after his heirs have
settled the matter and received blood money or of efforts on the part of the
murderer to delay the payment of blood money thus repaying the heirs of the
victim with ingratitude for their kindness and goodwill.
(2:179) People of understanding, there is life for you in
retribution181 that you may guard
yourselves against violating the Law.
181. This refutes another notion of
Ignorance, a notion ingrained in the minds of many people, both past and
present. On the one hand there are some people who, entrenched in Ignorance,
tend to exceed the limits of moderation in revenge. At the other end of the
spectrum stand those who are opposed in principle to the concept of executing a
murderer. They have conducted such intense, world-wide propaganda against the
death penalty that it has become abhorrent to many people. In fact the impact
of this propaganda has been so great that in many countries the death penalty
has been abolished altogether.
The Qur'an, however, addresses itself on this question to wise and intelligent
people and
cautions them against
such immoderate leniency by proclaiming that the survival of human society
rests on the application of the death penalty for homicide. A
society which holds inviolable the lives of those who disregard the sanctity of
human life is in fact rearing snakes and serpents. To save the life of one
murderer is to risk the lives of many innocent human beings.
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180-182 Commandment
of Allah to make a 'Will'
(2:180) It is decreed that when death approaches,
those of you who leave behind property shall bequeath equitably to
parents and kinsmen. This is an obligation on the God-fearing.182
182. This injunction relates to a
period of time when no rules had been laid down for the distribution of
inheritance. Thus everyone was required to make testamentary disposal of
their property so as to ensure that no disputes arose in the family and no
legitimate claimant to inheritance was deprived of his due share.
Later
when God revealed a set of laws regarding the distribution of inheritance see (Qur'an 4: 11 ff.), the Prophet
elucidated further the laws relating to testamentary disposition and
inheritance by expounding two rules.
First, that no person can make any will regarding his estate in favour of
any of his legal heirs.
Their portions were laid
down in the Qur'an and neither increase nor decrease in this was permissible, nor
could any heir be disinherited, nor anything willed in favour of any heir over
and above his legal portion.
(See the
Tradition: 'There may be no will in favour of the heir.' See Abu Da'ud,
'Al-Wasaya', 6; Tirmidhi, 'Al-Wasaya', 5; Nasa'i, 'Al-Wasaya', 5; Ibn Majah,
'Al-Wasaya', 5 - Ed.)
Second, that testamentary disposition might be made to the extent of one
third of the estate, but no more. (See Bukhari, 'Al-Wasaya', 2 and 3; Muslim,
'Al-Wasiyah', 5-10; Abu Da'ud, 'Al-Wasaya', 2 - Ed.)
The purpose underlying these explanatory directives of the Prophet seems to be
that at least two-thirds of the
estate should be left aside to be distributed among the legal heirs according
to the Qur'anic rules,
and that a will could be made in
respect of the whole or part of the remaining one-third.
This could be made in favour of either relatives,
whether close or distant, who are not legal heirs, or others not related by the
blood-tie but who are deserving of assistance. Likewise, a will could be
made in favour of charitable causes which are found worthy of support.
In later times people began to regard this directive regarding
testamentary disposal as a recommendation only. The result was that this
rule fell largely into disuse. It is significant,
however, that the Qur'an mentions it as 'an obligation on the
God-fearing'. Were Muslims to make this injunction an operative institution no
trace would remain of the problems which agitate their minds respecting the
Islamic law of inheritance , for example grandchildren whose parents had
predeceased their paternal or maternal grandparents and who, under Islamic law,
were not entitled to inherit from their grandparents. (The author suggests that
re-activating the Qur'anic directive on testamentary disposal is the answer to
this and similar problems - Ed.)
Footnote
This ruling should be understood in light of the
inheritance laws in 4:11-12,
which give specific shares to parents and close relatives. Relatives who do not
have a share may get a bequest up to one third of the estate.
— Dr. Mustafa
Khattab, the Clear Quran
(2:181) Then if anyone alters the will after hearing it, this sin
shall be upon them who alter. Surely
Allah is All-Hearing, All-Knowing.
(2:182) He who suspects that the testator has committed an error
or injustice and then brings about a settlement among the parties concerned
incurs no sin.
Surely Allah is Much-Forgiving, Most Compassionate.
29062022/28
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(2:183) Believers! Fasting is enjoined upon you, as it was enjoined upon those before you,
that you become God-fearing.183
183. Like most other injunctions of Islam those relating to
fasting were revealed
gradually. In the beginning the Prophet
(peace be on him) had instructed the Muslims to
fast three days in every month, though this was not obligatory.
(2:184) Fasting is for a fixed number of days,
and if one of you be sick, or if one of you be on a journey, you will fast the
same number of other days later on. For those who are capable of fasting (but
still do not fast) there is a redemption: feeding a needy man for each day
missed. Whoever voluntarily does more good than is required, will find it
better for him;184 and that you should fast is better for you, if you only know.185
184.
This act of extra merit could either be feeding more than the one person
required or both fasting and feeding the poor.
185. Here ends the early injunction with regard to fasting which
was revealed in 2 A.H. prior to the Battle of Badr. The verses that follow were
revealed about one year later and are linked with the preceding verses since
they deal with the same subject
30062022/29
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185-185 Revelation
of the Quran and fasting in the month of Ramadhan
(2:185) During the month
of Ramadan the Qur'an was sent down as a guidance to the people with Clear Signs of the true
guidance and as the Criterion (between right and wrong). So those of you who live to see that month should
fast it, and whoever is sick or on a journey should fast the same number of
other days instead. Allah wants ease and not hardship for you so that you may
complete the number of days required,186 magnify
Allah for what He has guided you to, and give thanks to Him.187
186. Whether a person should or should not fast while on a journey is left to individual
discretion.
We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none
objected to the conduct of another.
The Prophet himself did not always fast when
travelling. On one journey a
person was so overwhelmed by hunger that he collapsed; the Prophet disapproved
when he learned that the man had been fasting. During wars the Prophet used to
prevent people from fasting so that they would not lack energy for the fight.
It has been reported by 'Umar that two military expeditions took place in the
month of Ramadan. The first was the Battle of Badr and the second the conquest
of Makka. On both occasions the Companions abstained from fasting, and,
according to Ibn 'Umar, on the occasion of the conquest of Makka the Prophet
proclaimed that people should not fast since it was a day of fighting. In other
Traditions the Prophet is reported to have said that people should not fast
when they had drawn close to the enemy, since abstention from fasting would
lead to greater strength. (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and
vol. 5, pp. 205 and 209: Darimi, ' Sawm', 41; Muslim, 'Siyarn', 92; Nasai,
'Siyam', 47; Bukhari, 'Maghazi', 71; Muslim, 'Siyam', 102; Ahmad b. Hanbal,
Musnad, vol. 3, pp. 21, 35, 46; Tirmidhi, 'Sawm', 18, Nasa'i. 'Siyam', 52;
Bukhari , 'Jihad', 29; Muslim, 'Siyam', 98; Abu Da'ud, 'Sawm' 42; Muslim,
'Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad vol. 2, 99; Tirmidhi, : 'Sawm',
19 - Ed.)
The duration of a
journey for which it becomes
permissible for a person to abstain from fasting is not absolutely clear from any statement of the
Prophet, (cf. relevant
Traditions Abu Da'ud, 'Sawm', 46, 47; Nasai , 'Siyam', 54, 55; Malik, Muaatta',
'Siyam', 21, 27 - Ed.) In addition the practice of the Companions was not
uniform. It would seem that any journey which is commonly regarded as such, and
which is attended by the circumstances generally associated with travelling,
should be deemed sufficient justification for not fasting.
Jurists agree that one does not have to fast on the day of commencing a
journey; one may eat either at the point of departure or after the actual
journey has commenced. Either course is sanctioned by the practice of the
Companions. Jurists, however, are not agreed as to whether or not the residents
of a city under attack may abstain from fasting even though they are not
actually travelling. Ibn taymiyah favours the permissibility of abstention from
fasting and supports his view with vcry forceful arguments.
187. This indicates that fasting need not be confined, exclusively, to
Ramadan. For those who fail to
fast during that month owing to some legitimate reason God has kept the door of
compensation open during other months of the year so that they need not be
deprived of the opportunity to express their gratitude to Him for His great
bounty, in revealing the Qur'an.
It should he noted here that fasting in
Ramadan has not only been declared an act of worship and devotion and a means
to nourish piety but has also been characterized as an act of gratefulness to God for His great
bounty of true guidance in the form of the Qur'an. In fact, the best way of expressing gratitude
for someone's bounty or benevolence is to prepare oneself, to the best of one's
ability, to achieve the purpose for which that bounty has been bestowed. The
Qur'an has been revealed so that we may know the way that leads to God's good
pleasure, follow that way ourselves and direct the world along it. Fasting is
an excellent means by which to prepare ourselves for shouldering this task.
Hence fasting during the month of the revelation of the Qur'an is more than an
act of worship and more than an excellent course of moral training; it is also
an appropriate form for the expression of our thankfulness to God for the
bounty of the Qur'an.
01072022/01 dulhaj (12) 1443
186-186 Allah is very close to His devotees
(2:186) (O Muhammad),
when My servants ask you about Me, tell them I am quite near; I hear and answer
the call of the caller whenever he calls Me. Let them listen
to My call and believe in Me;188 perhaps they will be guided aright.189
188.
Even though people can neither see God nor subject Him to any other form of
sense perception this should not make them feel that God is remote from them.
On the contrary, He is so close to each
and every person that whenever any person so wishes he can communicate with his
Lord. So much so that God
hears and responds even to the prayers which remain within the innermost
recesses of the heart.
People exhaust
themselves by approaching false and powerless beings whom they foolishly fancy to be their deities
but who have neither the power to hear nor to grant their prayers. But God, the
omnipotent Lord and the absolute Master of this vast universe, Who wields all
power and authority, is so close to human beings that they can always approach
Him without the intercession of any intermediaries, and can put to Him their
prayers and requests.
189. This announcement of God's closeness to man may open his eyes
to the Truth, may turn him to the right way wherein lies his success and
well-being.
02072022/02 dulhaj (12) 1443
187-187 Nights
of the Fasting month and Timings of fasting
(2:187) It has been made
lawful for you to go
in to your wives during the night of the fast.
They are your garment,
and you are theirs.190
Allah knows that you used to betray yourselves and He mercifully relented and pardoned you. So you may now associate
intimately with your wives and benefit from the enjoyment Allah has made lawful
for you,191 and eat and drink192 at night until you can discern the white streak of dawn against the
blackness of the night;193 then (give up all that and) complete your
fasting until night sets in.194
ITHIQAB
But do not associate intimately with your wives during the period when you are on retreat in the mosques.195 These are the
bounds set by Allah; do not, then, even draw near them.196 Thus does Allah make His Signs clear to mankind that they
may stay away from evil.
190.
Just as nothing intervenes between a person's body and his clothes, so nothing
can intervene between a man and his wife; it is a relationship of inalienable
intimacy
03072022/03 dulhaj (12) 1443
(2:188) Do not usurp one
another’s possessions by false means, nor proffer your possessions to the
authorities so that you may sinfully and knowingly usurp a portion of another’s
possessions.197
197.
One meaning of this verse is that people should not try to seek illegitimate benefits by bribing
magistrates. Another meaning is
that when a person is aware that the property, he claims rightfully belongs to
someone else, he should not file a judicial petition either because the other
party lacks the evidence to support their case or because by trickery and
cunning the petitioner can usurp that property. It is possible that the
judicial authority would decide the case in favour of the false claimant on the
basis of the formal strength of the claim, but as this judicial verdict would
merely be the result of the chicanery to which the claimant had resorted he
would not become its rightful owner. In spite of the judgement of the court the
property would remain unlawful for him in the sight of God. It has been
reported in a Tradition that the Prophet said: 'I am merely a human being and
you bring to me your disputes. It is possible that some of you will be more impressive
in argument than others, so that 1 may give judgement in favour of one on the
basis of what 1 hear. Beware that if 1 award
to someone what belongs to his brother, I will have assigned to him a lump of
Fire.' (Bukhari, 'Shahadat',
27; Muslim, 'Aqdiayah', 4; Abu Da'ud , 'Aqdiayah', 7; Tirmidhi, 'Ahkam', 11,
18; Nasai 'Qudat', 12, 33; 1bn Majah, 'AhkAm', 5, etc. - Ed.)
04072022/04 dulhaj (12) 1443
189-189 The
moon is to determine Time periods
(2:189) People question
you concerning the phases of the moon. Say: “They are signs to determine time
for the sake of people and for the Pilgrimage.”198 Also tell them: “True righteousness is not that you enter your houses from the
back; righteousness lies in fearing Allah. So, enter your houses by their
doors, and fear Allah that you might attain true success.
199. One superstitious custom of the Arabs was that once they entered the state of
consecration for Pilgrimage they did not enter their houses by the door.
Instead, they either leapt over the walls from the rear or climbed through
windows which they had specially erected for that purpose. On returning from
journeys, too, they entered their houses from the rear. In this verse this
superstitious custom is denounced, as are all superstitious customs; it is
pointed out that the essence of moral excellence consists of fearing God and
abstaining from disobeying His commands. Those meaningless customs by which
people felt bound, out of blind adherence to the traditions of their
forefathers, and which had no effect at all on man's ultimate destiny, had
nothing to do with moral excellence.
05072022/05dulhaj (12) 1443
190-193 Order
to fight for a just cause
(2:190) Fight in the way
of Allah200 against those who fight against you but do not transgress,201 for Allah does not
love transgressors.
200.
The believers are asked to fight those who hindered their efforts in the cause
of God, and acted with hostility towards them merely because they sought to
fashion human life according to the revealed guidance of God. Earlier, when
they were weak and scattered, the Muslims were asked merely to preach and be
patient with the wrongful repression meted out to them by their opponents.
However, now that a small city state had been established in Madina they were
commanded for the first time to unsheathe their swords against those who had
resorted to armed hostility against their movement of reform. It was some time
after this injunction that the Battle of Badr took place, to be followed by
several other battles.
201. The believers are told that material
interests should not be the motivation for their fighting,
that they should not take up arms against those who were not in opposition to
the true faith, that they should not resort to unscrupulous methods or to the
indiscriminate killing and pillage which characterized the wars of the
pre-Islamic era, the Age of Ignorance. The excesses alluded to in this verse
are acts such as taking up arms against women and children, the old and the
injured, mutilation of the dead bodies of the enemy, uncalled-for devastation
through the destruction of fields and livestock, and other similar acts of
injustice and brutality. In the Hadith all these acts have been prohibited. The
real intent of the verse is to stress that force should be used only when its
use is unavoidable, and only to the extent that is absolutely necessary.
“Do not
exceed the limits” refers to Islamic warfare guidelines
set by the Prophet. In an authentic saying collected by Abu Dawûd, he (ﷺ) is reported to have instructed the Muslim army, “Depart in
the Name of Allah and with His help—following
the way of the Messenger of Allah. Do not kill an old man, a child, or a woman.
Do not mutilate dead bodies of the enemy. Be gracious and courteous, for Allah loves
those who act with grace.” The
Prophet (ﷺ) also says, “Do not
wish to meet your enemy in battle but always pray for well-being. If fighting
is a must, then be steadfast.”
— Dr. Mustafa Khattab, the Clear
Quran
(2:191) Kill
them whenever you confront them and drive them out from
where they drove you out. (For though killing is sinful) wrongful
persecution is even worse than killing.202 Do
not fight against them near the Holy Mosque unless they fight against you; but
if they fight against you kill them, for that is the reward of such
unbelievers.
This is probably the most misquoted verse from the Quran. To
properly understand the verse, we need to put it into context. Misquoting
verses and taking them out of context can be applied to any scripture. For
example, in the Bible, Jesus says, “Do not
think that I came to bring peace on earth. I did not come to bring peace but a
sword!” (Matthew 10:34). He also says, “But as for
these enemies of mine who did not want me to be their king—bring them
here and slaughter them in my presence!” (Luke 19:27). And Moses says, “The Lord
is a man of war, the Lord is his name.” (Exodus 15:3). For more details, see the
Introduction.
— Dr. Mustafa
Khattab, the Clear Quran
202.
Here the word fitnah
is used in the sense of 'persecution'.
It refers to a situation whereby either a person or a group is
subjected to harassment and intimidation for having accepted, as true, a set of
ideas contrary to those currently held, and for striving to effect reforms in
the existing order of society by preaching what is good and condemning what is
wrong. Such a situation must
be changed, if need be, by the force of arms.
Bloodshed is bad, but when one group of people imposes its ideology and
forcibly prevents others from accepting the truth, then it becomes guilty of an
even more serious crime. In such circumstances, it is perfectly legitimate to
remove that oppressive group by the force of arms.
(2:192) Then if they
desist, know well that Allah
is Ever-Forgiving, Most Compassionate.203
203.
God, in whom the believers have faith, is forgiving and ready to pardon even
the worst criminals and sinners after they have renounced their arrogant
defiance towards Him. It is suggested that
this attribute of God should be reflected in the behaviour of the believers as
well. As the saying goes:
'Mould your morals according to the attributes of God.' Hence, Whenever the believers have to resort
to armed conflict, they should do so not for the sake of quenching their thirst
for vengeance but in the cause of God's religion. Their conflict with any group
should last only as long as that group resists the cause of God. As soon as it
gives up this resistance hostility should cease.
(2:193) Keep on fighting against them until
mischief ends and the way prescribed by Allah prevails.204 But
if they desist, then know that hostility is directed only against the
wrong-doers.205
204. Here the term fitnah
is used in a different sense from the one in which it was used above see( verse 191). It is
evident from the context that fitnah refers here to the state of affairs
wherein the object of obedience is someone other than God. Hence the purpose of
a believer's fighting is that this fitnah should cease and obedience should be
consecrated to God alone.
An investigation of the usages of the word din (which occurs in this verse)
reveals that the core of its meaning is obedience. In its technical usage, the
word refers to that system of life which arises as a result of a person
recognizing someone as his Lord and Sovereign and committing himself to
following his commands and ordinances. This explanation of the word din makes
it quite clear that when some human beings establish their godhead and absolute
dominance over others, this state of affairs is one of fitnah. Islam seeks to
put an end to this and replace it by a state of affairs in which people live in
obedience to the laws of God alone.
205. What is meant here
by 'desisting' is not the abandonment of unbelief and polytheism on the part of
the unbelievers but rather their desistance from active hostility to the religion
enjoined by God. The unbeliever, the
polytheist, the atheist, has each been, empowered to hold on to his beliefs and
to worship who and whatever he wishes. In order to deliver these people from
their error, Muslims are required to counsel them and tell them where their
good lies. But Muslims ought not to try to achieve this purpose by resorting to
force. At the same time, these misguided people have no right to either enforce
the false laws of their own contriving instead of the laws of God or to drive
the people of God to bondage of others than God. In order to put an end to this
fitnah, both persuasion and force be used, whenever and to the extent to which
each of the two is needed, and a true believer will not rest until the
unbelievers give up this fitnah.
The statement that hostility is meant only against wrong-doers seems to imply
that when the true system of life replaces the false one, ordinary people
should be granted a general amnesty. At the same time, however, it would be
justifiable to punish those who exceeded all limits in their hostility to the
Truth, at the time when they held the reins of power. Yet in dealing with such
people, it becomes the true believers, after they have one final victory, to
adopt a general attitude of forgiveness and tolerance towards the vanquished
rather than subject them to revenge for the wrongs they committed in the past.
Those criminals whose records were exceptionally bad could, however, be
punished. The Prophet (peace be on him), availed himself of this permission in
respect of some notorious enemies whose hostility had exceeded all limits, even
though pardon and forgiveness behoved none more than him. Thus 'Uqbah ibn Abi
Mu'avt and Nadr b. Harith from among the captives of the Battle of Badr were
put to death and when a general amnesty, was proclaimed after the conquest of
Makka four out of seventeen persons were executed. (See Ibn Hisham, vol. 1, p.
644 and vol. 2, pp. 409 ff. - Ed.) These acts were based on the permission to
put to the sword those who have been conspicuously ruthless in their hostility
to Islam and the Muslims.
06072022/06dulhaj (12) 1443
194-194 Retaliation
in the sacred months
07072022/07dulhaj (12) 1443
(2:195) Spend in the Way
of Allah and do not cast yourselves
into destruction with your own hands;207 do good, for Allah loves those who do
good.208
207.
'To spend in the way of Allah' signifies financial sacrifice in order to establish God's religion. Not to make any financial sacrifice but to be
inclined, instead, to hold personal interests dear to one's heart will lead to one's ruin both in this world and
in the Next. Allah will set the unbelievers to dominate over you in this world
and condemn you in the Next world.
208. The root of the word ihsan is HSN, which means doing something in a goodly
manner.
One standard of conduct is merely to perform the task entrusted to one. The
other and higher standard is to
perform that task in a wholesome manner, to devote all one's capacities and resources to its fulfilment,
to do one's duty with all one's heart. The first standard is that of ordinary
obedience for which it is enough that a man should fear God. The other and
higher standard is that of ihsan (moral and spiritual excellence) for which it
is necessary that one should have a strong love for God and a profound
attachment to Him.
08072022/08dulhaj (12) 1443
196-196 Hajj
and Umrah (pilgrimage to Makkah)
(2:196) Complete Hajj and 'Umrah for Allah. And if you are prevented from doing
so, then make the offering which is available to you,209 and
do not
shave your heads until the offering reaches its appointed place.210
If any of you should have to shave your head before that because of illness, or
injury to the head, then you should make redemption by fasting, or almsgiving,
or ritual sacrifice.211 And
when you are secure,212 then
he who avails of 'Umrah before the time of Hajj shall give the offering he can
afford; and if he cannot afford the offering, he shall fast for three days
during Hajj and for seven days after he returns home; that is, ten days in all.
This privilege is for those whose families do not live near the Holy Mosque.213 Guard against
violating these ordinances of Allah and be mindful that Allah is severe in
chastisement.
09072022/09dulhaj (12) 1443
197-203 Restrictions
during Hajj and Performance of Hajj (pilgrimage)
(2:197) The months of Hajj are well known. Whoever intends to
perform Pilgrimage in these months shall abstain from sensual
indulgence,214 wicked conduct215 and
quarrelling;216 and whatever good you do, Allah knows it. Take
your provisions for the Pilgrimage; but, in truth, the
best provision is piety. Men of understanding,
beware of disobeying Me.217
214. In the state of consecration (ihram) the
husband and wife are required to refrain not only from sexual intercourse but
also from lascivious conversation (and, for that matter, from any act which
either stems from or is likely to stimulate sexual desire - Ed).
215. Even though all sinful
acts are evil, the sinfulness of such acts is aggravated when they are
committed in the state of consecration (ihram).
216. In
this state it is not even permitted to rebuke one's servant.
217. In the
pre-Islamic Age of Ignorance it was considered an act of gross worldliness for
anyone to carry provisions while on the Pilgrimage.
(2:198) It is no offence for you to seek the bounty
of your Lord during Pilgrimage.218 When you hasten back from [Arafat then
remember Allah at al- Mash[ar al-Haram (i.e. al-Muzdalifah), and remember Him
in the manner He has directed you, for before this you were surely in error.219
நீங்கள் (ஹஜ்ஜில்
வியாபாரம் செய்து) உங்கள் இறைவனிடமிருந்து அருளைத் தேடிக்கொள்வது உங்கள் மீது
குற்றமில்லை. நீங்கள் அரஃபாவிலிருந்து புறப்பட்டால் ‘அல் மஷ்அருல் ஹராம்' அருகில் அல்லாஹ்வை நினைவு கூருங்கள். அவன்
உங்களை நேர்வழிப்படுத்தியதற்காக அவனை நினைவு கூருங்கள். நிச்சயமாக இதற்கு முன்னர்
நீங்கள் வழி தவறியவர்களில்தான் இருந்தீர்கள்.
(ஹஜ்ஜின் போது) உங்கள் இறைவனுடைய
அருளை நாடுதல்(அதாவது வியாபாரம் போன்றவற்றின் மூலமாக நேர்மையான பலன்களை அடைதல்)
உங்கள் மீது குற்றமாகாது. பின்னர் அரஃபாத்திலிருந்து திரும்பும்போது
"மஷ்அருள் ஹராம்" என்னும் தலத்தில் அல்லாஹ்வை
திக்ரு(தியானம்)செய்யுங்கள்;. உங்களுக்கு அவன் நேர்வழி
காட்டியது போல் அவனை நீங்கள் திக்ரு செய்யுங்கள். நிச்சயமாக நீங்கள் இதற்கு முன்
வழிதவறியவர்களில் இருந்தீர்கள்.
திருமறை குரான்
நீங்கள் (புனித ஹஜ்
பயணத்தின்போதுவணிகம் செய்து) உங்கள் இறைவனிடமிருந்து அருளைத் தேடிக்கொள்வது உங்கள்
மீது குற்றமில்லை
இது குர்ஆனில் எந்தப்
பகுதியில் வருகிறது ?
விடை
சுராஹ் அல் பக்ராவில் வரும்
வசனத்தின் பகுதி இது
2:198
சரியான விடை அனுப்பி
வாழ்த்து ,பாராட்டுப் பெறுவோர்
சகோ
சிராஜுதீன் – முதல்
சரியான விடை
ஹசன் அலி
விளக்கம்
அரபு நாட்டில் நிலவிய பல
மூட நம்பிக்கைகளை , பழக்க வழக்கங்களை முடிவுக்குக் கொண்டு வந்தது இஸ்லாம்
புனித ஹஜ் பயணம்
மேற்கொண்டவர்கள் வீடு திரும்பும் போது புறவாசல் வழியாக நுழையும் பழக்கத்தை மாற்றியது பற்றி முன்பு பார்த்தோம்
அதுபோல் புனிதப்
பயணத்தின்போது வணிகத்தில் ஈடுபடக் கூடாது என்ற மூட நம்பிக்கை இந்த வசனந்தின் மூலம்
அகற்றப்படுகிறது
வட்டியைக் கடுமையாகச்
சாடி தடை செய்யும் இஸ்லாம் , நேர்மையான வணிகத்தின் மூலம் பொருட்செல்வம் மட்டுமல்ல
அருட்செல்வமும் கிடைக்கும் என்கிறது
ஜும்மா சூராஹ் வசனம் 62
:10 லும் வணிகம் பற்றிய இந்தக் கருத்து வலியுறுத்தப்படுகிறது
(எங்கள் ஹஜ் புனிதப்
பயணத்தில் காலை(பஜ்ர்) தொழுகை முடிந்து வரும்போது
இந்தோனேசியப் பெண்கள்
“கொய்னாபு “என்று கூவி
விற்பனை செய்தது நினைவில் வருகிறது
.நம் ஊர் இட்லி போல்
ஆவியில் வெந்த உணவுப்பண்டம்
நிறத்தில் போண்டா போல்
இருக்கும்
சுவைக்க வாய்ப்புக்
கிடைக்கவில்லை )
இறைவன் நாடினால் நாளை மீண்டும்
சிந்திப்போம்
15 துல் ஹஜ்(12) 1443
15 07 2022 வெள்ளி
சர்புதீன் பீ
218.
This was another
misconception entertained by the pre-Islamic Arabs. They considered it
objectionable to do anything relating to one's livelihood during the
Pilgrimage. In their view earning
one's living was an act of pure worldliness and hence it was bad to indulge in
it while engaged in the performance of a religious duty. The Qur'an refutes this and expounds the view that if a person strives to earn his living
while observing fully the laws of God his action is tantamount to seeking God's grace and bounty.
See( 62:
10 - Ed.)It is no sin if a man
sets out to seek God's good pleasure and during the same journey tries to
combine that purpose with the quest for permissible worldly benefits.
وَمِنۡهُمۡ مَّنۡ يَّقُوۡلُ رَبَّنَآ اٰتِنَا فِى الدُّنۡيَا حَسَنَةً
وَّفِى الۡاٰخِرَةِ حَسَنَةً وَّ قِنَا عَذَابَ النَّارِ
Waminhum man yaqoolu
rabbana
atinafee addunya hasanatan wafee al-akhiratihasanatan waqina AAathaba annar
(2:201) There are others
who say: “Our Lord, grant us what is good in this world and what is good in the
World to Come, and protect us from the chastisement of the Fire.”
2:203) And remember
Allah through the appointed days. It is no sin for him who hastens off and returns in two days, and it is no sin for him who delays the return222 provided he has spent
the days in piety. Beware of disobeying
Allah and know well that to Him you all shall be mustered.
222
Whether a person returned on the 12th or on the 13th of Dhu al-Hijjah from Mina
to Makka during the day of tashriq (i.e. from the 10th to 13th of Dhu
al-Hijjah) was immaterial. What was of real importance was not the number of
days spent at Mina but the intensity of
one's devotion to God during the period of one's stay.
11072022/11dulhaj (12) 1443
204-207 Hypocrisy
vs True belief
(2:204) Among people there is a kind whose sayings on the affairs
of the world fascinate you: he
calls Allah again and again to bear testimony to his
sincerity;223 yet he is most fierce in enmity.224
223. Such a person tends to claim again and
again that he was merely a well-wisher and was simply striving to uphold what
is true and right, and to promote the welfare of the people rather than doing
things for the sake of personal aggrandizement.
224. The words aladd
al-khisam mean 'the most fierce in enmity'. This would apply to someone who
concentrates all his energies on opposing truth, and who resorts to whatever
falsehood, dishonesty, treachery and breach of faith he thinks necessary to
achieve his ends.
(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.
the period of one's stay.
12072022/12dulhaj (12) 1443
208-210 O
believers enter into Islam completely
(2:208) Believers! Enter wholly into Islam226 and do not follow in the footsteps of Satan for he is your
open enemy.
226.
God demands that man should submit, without reservation, the whole of his being
to His will. Man's outlook, intellectual pursuits, behaviour, interaction with
other people and modes of endeavour should all be completely subordinate to
Islam. God does not accept
the splitting up of human life into separate compartments, some governed by the
teachings of Islam and others exempt.
13072022/13dulhaj (12) 1443
211-212 Believers
will rank over the unbelievers
(2:212) Worldly life
has been made attractive to those who have denied the Truth. Such men deride
the men of faith, but the pious shall rank higher than them on the Day of
Resurrection. As for worldly livelihood, Allah grants it to
whomsoever He wills without measure.
14072022/14dulhaj (12) 1443
213-213 Mankind
was one nation having one religionxxxx
(2:213) In the beginning mankind followed one single
way.XXXXXX
(Later on this
state ended and differences arose.)
Then Allah sent forth Prophets as heralds of
good tidings for the righteous and as warners against the consequences of
evil-doing.
He sent down with them
the Book embodying the Truth so that it might judge among people in their
disputes.
And those who innovated
divergent ways rather than follow the Truth were none other than those who had
received the knowledge of the Truth and clear guidance; and they did so to commit excesses against
each other.230 So by His leave Allah directed the
believers to the Right Way in matters on which they disagreed. Allah guides
whomsoever He wills onto a Straight Way.
(ஆரம்பத்தில்)
மனிதர்கள் (அனைவரும்) ஒரே இனத்தவ ராகவே இருந்தனர்.
(அவர்கள் நேரான வழியில்
செல்வதற்காக நன்மை செய்பவர்களுக்கு) நற்செய்தி கூறும்படியும், (தீமை செய்பவர்களுக்கு)
அச்சமூட்டி எச்சரிக்கை செய்யும்படியும் அல்லாஹ் நபிமார்களை அனுப்பி வைத்தான்.
மேலும் அம்மனிதர்களுக்குள் ஏற்படும் கருத்து
வேற்றுமைகளைத் தீர்த்து வைப்பதற்காக (சத்திய) வேதத்தையும் அருளினான்.
இவ்வாறு தெளிவான
அத்தாட்சிகள் (உள்ள வேதம்) வந்ததன் பின்னர் அதனைப் பெற்றுக்கொண்ட அவர்கள்
தங்களுக்குள் ஏற்பட்ட பொறாமையின் காரணமாகவே (அந்த சத்திய வேதத்திற்கு) மாறு (செய்ய
முற்)பட்டனர்.
ஆயினும், அவர்கள் மாறுபட்டு(ப் புறக்கணித்து)விட்ட அந்த
சத்தியத்தளவில் செல்லும்படி நம்பிக்கையாளர்களுக்கு அல்லாஹ் தன் அருளைக் கொண்டு
(நேர்) வழி காட்டினான்.
இன்னும் (இவ்வாறே) தான்
விரும்பியவர்களை அல்லாஹ் நேரான வழியில் செலுத்துகிறான்.
230.
When ignorant people attempt to trace the history of
'religion' they tend to the view that
man began his life in the darkness of polytheisrn and that in the course of time, corresponding to man's progress,
this darkness gradually receded and light increased till man arrived at
monotheism.
The Qur'anic version,
however, proclaims that man began his life in full light of the Truth. God
revealed this Truth to the very first man He created, one to whom He intimated the right way of life
for man.
Thereafter
the human race remained on the Right Way for some time and lived as one community.
Later, however, people
invented deviating ways.
This did not happen because Truth had not been communicated to
them.
The cause was rather that some people wilfully sought to acquire
privileges, benefits and advantages beyond their legitimate limits, and thus
subjected others to injustices.
It
was in order to enable people to
overcome this corruption that God sent His Prophets.
These Prophets were not sent to found separate religions in
their own names and bring new religious
communities into existence. Rather the purpose of the Prophets was to illuminate before people the
Truth which they had allowed to be lost, and once again make them into one
community.
இவ்வாறு தெளிவான
அத்தாட்சிகள் (உள்ள வேதம்) வந்ததன் பின்னர் அதனைப் பெற்றுக்கொண்ட அவர்கள்
தங்களுக்குள் ஏற்பட்ட பொறாமையின் காரணமாகவே (அந்த சத்திய வேதத்திற்கு) மாறு (செய்ய
முற்)பட்டனர்.
திருமறை குரான்
“------------தெளிவான சான்றுகள் உள்ள திருமறை வந்தபின் அதனைப்
பெற்றுக்கொண்டவர்கள் தங்களுக்குள் ஏற்பட்ட பொறாமையின் காரணமாகவே (திருமறைக்கு )
மாறு செய்ய முற்பட்டனர் “
திருமறையின் எந்த வசனத்தில்
வரும் வரி இது ?
விடை
சூராஹ் அல்பக்ரா வசனம் 2: 213
“ஆரம்பத்தில் மனிதர்கள் அனைவரும் ஒரே இனத்தவராக இருந்தனர்
அவர்கள் நேரான வழியில் செல்வதற்காக நன்மை செய்தவர்களுக்கு நற்செய்தி
கூறும்படியும்
தீமை செய்தவர்களுக்கு அச்சமூட்டி எச்சரிக்கை செய்யும்படியும் இறைவன்
நபி மார்களை அனுப்பி வைத்தான்
மேலும் அவர்களுக்குள் ஏற்படும் கருத்து வேற்றுமைகளை தீர்த்து
வைப்பதற்காக சத்திய வேதத்தையும் அருளினான்
இவ்வாறு தெளிவான சான்றுகள் உள்ள வேதம் வந்தபிறகு அதனைப்
பெற்றுக்கொண்ட அவர்கள் தங்களுக்குள் ஏற்பட்ட பொறாமையின் காரணமாக அன்த சத்திய
வேதத்துக்கு மாறு செய்ய முற்பட்டனர்
ஆயினும் அவர்கள் புறக்கணித்து விட்ட சத்திய வழியில் செல்ல நம்பிக்கை
உடையோருக்கு இறைவன் நேர்வழி காட்டினான்
இன்னும் இவ்வாறே தான் விரும்பியவர்கலளை இறைவன் நேர்வழியில் செலுத்கிறான்
(2:213)
இதற்கு முழுமையாகவோ ஓரளவோ ஒத்த கருத்துகள் பல வசனங்களில் வருகின்றன (எ—டு
3:19 , 2:109,
)
சரியான விடை எழுதி வாழ்த்து, பாராட்டு
பெறுவோர் :
சகோ
ஹசன் அலி –முதல் சரியான விடை
பீர் ராஜா
ஷர்மதா
விளக்கம்
மனித குல வளர்ச்சி பற்றிய ஒரு மிகப்பெரும்
உண்மையை தெளிவு படுத்துகிறது இந்த வசனம்
“ஆதி மனிதன் அறியாமை இருளில் மூழ்கி ஓரிறைக்
கொள்கையை தவிர்த்து வந்தான் .
பின்னர் காலப்போக்கில் ஏற்பட்ட முன்னேற்றம் ,தெளிவு
காரணமாக ஓரிறைக் கொள்கைக்கு மாறினான் “ என்ற ஒரு கருத்து மத ஆராய்ச்சியாளர்கள்
பலரும் முன் வைப்பது
இதை திருமறை ஒப்புக்கொள்ளவில்லை
மாறாக உலகின் முதல் மனிதனே ஏக இறைவன் பற்றிய
தெளிவான சிந்தனையுடன்தான் படைக்கப்பட்டான் என அறிவிக்கிறது குரான்
ஒரே குலமாக ,ஏக இறைவழிபாட்டில் இருந்த மனிதகுலம்
சில தவறுகள் செய்யும்போது, வழி தவறிப்போகும்போது
--
குறிப்பாக ஒரு சிலர் மற்றவர்களை அடக்கி
ஆண்டு, அவர்கள் உரிமைகளைப் பறித்து தங்கள் தகுதிக்கு மீறிய வசதிகளை அனுபவிக்கத்
தொடங்கியபோது
அவர்களை எச்சரித்து நேர்வழிப் படுத்த இறைவன்
தன தூதர்களான நபி மார்களை உலகுக்கு அனுப்பி வைத்தான்
வேறு வேறு மதங்களை உருவாக்க நபி மார்கள் அனுப்பப்படவில்லை
.
தெளிவான வழிகாட்டும் வேதங்கள் அருளப்பட்டும் மத
குருமார்கள் ,மேல்தட்டு மக்கள் போன்றவர்கள் வேத்த்தின் உண்மைகளை மறைத்து தங்களுக்கு
சாதகமாக மதக் கொள்கைகளை வகுத்துக் கொண்டார்கள்
இதில் விளைந்த போட்டி ,பொறாமையின் விளைவே
வேறு வேறு மதங்கள்
“மனிதன் மதங்களைப் படைசசு “ என்ற யேசுதாஸ் பாடல் நினைவில் வருகிறது
இதே போல்
மனிதன் குரங்கில் இருந்து பிறந்தான் ,
காட்டு மிராண்டியாக இருந்தான் , பேசத் தெரியாமல் ஒலிகள் எழுப்பினான் என பல
கருத்துகளை இஸ்லாம் மறுக்கிறது
மனிதனை
முழுமயான மனிதனாகத்தான் இறைவன் படைத்தான்
“அளவற்ற அருளாளன் குரானைக் கற்றுக்
கொடுத்தான்
மனிதனைப் படைத்தான்
அவனுக்குப் பேசக் கற்றுக் கொடுத்தான் “ சூராஹ் அற்ரஹ்மான் (55: 1 -4)
முதல் மனிதனாகிய ஆதம் அவர்கள் ஒரு நபியாகப் போற்றப்
படுகிறார்
இறைவன் நாடினால் நாளை சிந்திப்போம்
22 துல்ஹஜ் (12) 1443
22 07 2022 வெள்ளி
சர்புதீன் பீ
15072022/15dulhaj (12) 1443
214-214 Way
to Paradise passes through trials
(2:214) Do you suppose231 that you will
enter Paradise untouched by the suffering endured by the people of faith who
passed away before you? They were afflicted
by misery and hardship and were so convulsed that the Messenger and the
believers with him cried out: “When will Allah’s help arrive?” They were
assured: “Behold, Allah’s help is close by.
16072022/16dulhaj (12) 1443
215-216 Charity
and Fighting (for just cause) is made obligatory
(2:215) People ask you what they should spend.
Say: “Whatever wealth you
spend let it be for
your parents and kinsmen, the orphans, the needy and the wayfarer; Allah is aware of whatever good you do.”
(2:216) Fighting is ordained upon you and it is
disliked by you; it may well be that
you dislike a thing even though it is good for you, and it may well be that you
like a thing even though it is bad for you. Allah knows and you do not know.
19072022/19dulhaj (12) 1443
217-218 Fighting
in the Sacred Month and Punishment for "murtad"- who turn back from
Islam
(2:217) People ask you about fighting in the holy month. Say:
“Fighting in it is an awesome sin, but barring people from the Way of Allah,
disbelieving in Him, and denying entry into the Holy Mosque and expelling its
inmates from it232 are
more awesome acts in the sight of Allah; and
persecution
is even more heinous than killing.” They will not cease fighting against you till they turn you
from your religion if they can.233 (So remember well) that whoever from amongst you turns
away from his religion and dies in the state of unbelief their work will go to
waste in this world and in the Next. They are destined for the Fire and it is
there that they will abide.
See footnote
for 2:194.Dr Mustafa
20072022/20dulhaj (12) 1443
219-220 Drinking
and gambling are sinful and
Dealings with orphans
·
(2:219) They ask you
about wine and games of chance. Say: “In both these there is great evil, even
though there is some benefit for people, but their evil is greater than their
benefit.”235
They ask: “What should we spend
in the Way of Allah?” Say: “Whatever you can spare.” In this way Allah clearly expounds His injunctions
to you that you may reflect upon them,
திருமறை
குரான்
“இறை
வழியில் என்ன (எவ்வளவு) செலவு செய்ய
வேண்டும்”
என்றும் அவர்கள் உங்களிடம் கேட்கிறார்கள்”
என்று
நபி ஸல் அவர்களிடம் சொல்லும் இறைவன் அதற்கான விடையையும் நபிக்கு
அறிவிக்கிறான்
அந்த
விடை என்ன ?
திருமறையின்
எந்தப்பகுதியில் இது வருகிறது ?
விடை
சூராஹ்(2)
அல்பக்றா வசனம் 219
“----------------(உங்கள்
தேவைகள் ) போக மிஞ்சியிருப்பது அனைத்தையும் இறை வழியில் செலவு செய்யுங்கள் ---------“(2:219)
இதுதான்
இறைவன் நபி அல் அவர்களுக்கு அறிவித்துக் கொடுத்த மறுமொழி
சரியான
விடை எழுதி வாழ்த்து, பார்ட்டுப்பெறும்
ஒரே சகோ
ஹசன்
அலி
2:215
என்று விடை அனுப்பிய சகோ
சர்மதாவுக்க்கும்
பீர் ராகவுக்கும் நன்றி
இதில்
யாருக்குக் கொடுக்கவேண்டும் என்பது வருகிறது எவ்வளவு என்பது வரவில்லை
விளக்கம்
சக்காத்,
சதக்கா ,, தருமம் என பல சொற்களால் குரிப்ப்பிடப்படும் பொருள் உதவியி
இஸ்லாத்தின்
பொருளாதார சமூக சீர்திருத்தத்தில் மிகப்பெரும் பங்கு வகிக்கிறது
குரானில்
30க்கு மேற்பட்ட இடங்களில் சக்காத் என்ற சொல் வருகிறது
இறைவணகத்தோடு
சேர்த்து “ தொழுங்கள், சக்காத் கொடுங்கள் “ என பல இடங்களில் வருகிறது
சில
விதிகளுக்கு உட்பட்டு சேமிப்பில் 2,5% கட்டாய தருமம் என்று குரான் வலியுறுத்துகிறது
.
இது
சக்காத்.துக்கு மட்டும்தான்
இதை
ஒழுங்காக பகிர்ந்து அளித்தாலே சமுதாயத்தில் உள்ள பொருள் வறுமை, கல்வி வறுமை,
நல்வாழ்வு வறுமை எல்லாம் பெரும்பாலும் சரியாகி விடும்
இந்த
வசனம் 2:219 ல் இறைவன் மிகத் தெளிவாகச்
சொல்கிறான் : :
இவ்வுலகின்
வளங்கள், செல்வங்கள் எல்லாம் இறைவனுக்கே சொந்தம் .
மனிதன்
தன் சுக வாழ்வுக்கு, சட்டப்படி தனக்கு உரிமை ஆனது அது எவ்வளவாக இருந்தாலும் அதை
அவன் எடுத்துக்கொள்ளலாம்
அதற்க்கு
மேல் மனிதனிடம் மிச்சம் மீதி இருப்பது எலாம் மற்றவர்களுக்குக் கொடுப்பதற்கே
இப்படிதான்
நபி பெருமான் வாழ்ந்து காட்டினார்கள்
பேரரசின்
மன்னராய் இருந்தாலும் அவர்கள் வீட்டில் எதுவுமே வைக்காமல் வரும் செல்வம்
அனைத்தையும் அன்றே ஆம் அன்று இரவுக்குள் கொடுத்து விடுவார்களாம்
உணவுப்பொருள்
கூட அதிகமாக வைத்துக்கொள்வது இல்லை
நபி
போல் வாழ நம்மால் முடியாது
நல்ல
மனிதனாக இறைவழியில் நடக்க இறைவன் அருள் புரிவானாக
இறைவன்
நாடினால் நாளை மீண்டும் சிந்திப்போம்
29துல்ஹஜ் (12) 1443
29072022 வெள்ளி
சர்புதீன் பீ
235.
This is the first injunction concerning intoxicating drinks and gambling, and
here the matter has been left merely as an expression of disapproval. This was
a preliminary step designed to prepare the minds of people for the acceptance
of their prohibition. The injunction prohibiting the performance of Prayer when
in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically
prohibited see( 4:
43)and (5: 90)
(2:220) both in regard
to this world and the Next. They question you concerning orphans. Say: “To deal
with them in the way which is to their good, that is best.236 And if you intermix (your expenses and living) with them,
(there is no harm for) they are your brothers.” Allah knows the mischievous
from the righteous, and had Allah willed, He would indeed have imposed on you
exacting conditions; but He is All-Powerful, Most Wise.
236.
Before this verse was revealed many severe injunctions had
already been revealed regarding the protection of orphans' property. It had been ordained that ' people should not
even draw near to the property of the orphan' (6: 152)v; (17: 34) and that 'those who wrongfully eat the
properties of orphans only, fill their bellies with fire' (4: 10). Because of these severe injunctions the
orphans' guardians were so over awed that they even separated the food and
drink of the orphans from their own; they felt anxious lest anything belonging
to the orphans became mixed with their own. It is for this reason that they
enquired of the Prophet (peace he on him) what the proper form of their
dealings with orphans should be.
21072022/21dulhaj (12) 1443
221-221 It is unlawful to
marry a mushrik(They invite you to Fire) 22072022/22dulhaj
(12) 1443
222-223 Question about menstruation
(2:223) Your wives are your
tilth; go, then, into your tilth
as you wish241 but take heed of your ultimate future242 and avoid incurring the wrath of Allah. Know well that one
Day you shall face Him. Announce good tidings to the believers.
241.
That is, God's purpose in the creation of women is not merely to provide men
with recreation. Their mutual relationship is like that between a farmer and
his tilth. A farmer approaches his field not just for the sake of pleasure, but
to acquire produce. Similarly, man ought to approach the tilth of the human
race with the purpose of acquiring produce, that is, offspring. What is of
concern to the Law of God is not the particular mode of cultivating one's
tilth, but rather that one should go only to one's tilth and not elsewhere, and
that one should go there for the purpose of cultivation.
242. These words are susceptible to two meanings. First, that a
person should try to maintain the continuity of the human race so that when he
departs from this world there should be others to replace him in his tasks.
Second, that one should be concerned with the quality of the coming generation,
i.e., how far it is endowed with religious devotion, moral excellence and
humanity, and that one should do all that is possible to promote these
qualities. The latter part ot the verse contains the warning that those who
deliberately neglect these two duties will he severely taken to task by God.
23072022/23dulhaj (12) 1443
224-225 Do
not misuse oaths taken in the name of
Allah
Ilâ' means that a husband vows not to be intimate with his wife
because of a dispute or any other legitimate reason
24072022/24dulhaj (12) 1443
226-227 Limitation
for renouncing conjugal rights(Divorce) 25072022/25dulhaj (12) 1443
228-228 Waiting
period after divorce
(2:228) Divorced women shall keep themselves in waiting for three menstrual courses and
it is
unlawful for them, if they believe in Allah and the Last Day, to hide whatever
Allah might have created in their wombs. Should
their husbands desire reconciliation during this time they are entitled to take
them back into wedlock.249
Women have the same rights against their men as
men have against them; but men
have a degree above them. Allah is All-
Powerful, All-Wise.
26072022/26dulhaj (12) 1443
229-230 Laws
relating to divorce
229 According to this
verse, a man may pronounce revocable divorce upon his wife not more than twice.
Should he pronounce divorce for the third time after revoking it twice, the
wife will be permanently alienated from him.
The pronouncing of triple
divorce in one session is a highly sinful act according to the Law, and the
Prophet has strongly denounced it. (See Nasii, 'Talaq', 6 - Ed.) It has even
been established that 'Umar used to flog those who pronounced triple divorce in
one session. Although this procedure of divorce is considered sinful, the
founders of the four legal schools consider it to have legal effect, with the
result that such divorce, in their view, becomes absolutely irrevocable
the morals that Islam
seeks to cultivate require that at the time of parting the husband ought to
present her with a farewell gift. See (verse 241 below.)
252. In the terminology of
Islamic Law this is known as khul', i.e. a woman's securing the annulment of
her marriage through the payment of some compensation to her husband
(2:230) Then, if he divorces her (for the third time, after having
pronounced the divorce twice), she shall not be lawful to him unless she first
takes another man for a husband, and he divorces her.253 There
is no blame upon them if both of them return to one another thereafter,
provided they think that they will be able to keep within the bounds set by
Allah. These are the bounds of Allah which He makes clear to a people who have
knowledge (of the consequences of violating those bounds).
253. It is known from authentic Traditions that
it is totally illegitimate for a person to arrange the marriage of his divorced
wife with someone else on the understanding that the latter will divorce her to
make it possible for the former husband to recontract marriage with that woman.
Such trickery would in fact be an act of sheer sexual corruption and would not
render the woman liable to remarriage with her former husband. According to a
Tradition transmitted from 'Ali, Ibn Mas'ud, Abu Hurayrah and 'Uqbah ibn 'Amir,
the Prophet pronounced his curse on those who arrange, as well as on those who
agree to contract, such fictitious marriages. (See Muslim. 'Talaq', l5, 71;
Nasa'i, 'Talaq', 8; Ahmad b. Hanbal, Musnad, vol. 1, P. 314 and vol. 5, p. 334;
Al-Muwatta', 'Talaq', 27; Abu Da'ud. 'Talaq'. 10 - Ed.)
Footnote
A
husband may separate from his wife after each of the first two counts of
divorce or at the end of her waiting period (see 65:1-5) with
dignity. If he chooses to stay with her after the first two counts of divorce
then divorces her a third time, the marriage is terminated at the end of her
third waiting period. The wife will have to marry and divorce another man
before she can be remarried to her ex-husband (see 2:230).
However, a woman marrying someone with the intention of getting divorced, in
order to return to her first husband, is forbidden.
Footnote
The “limits of
Allah” implies fidelity to one’s spouse
according to Allah’s commands.
Footnote
If the wife does not want to
continue in the marriage for legitimate reasons, then she can return the dowry
(mahr) to the husband in compensation for divorce. This ruling is called khul’.
— Dr. Mustafa Khattab, the Clear
Quran
27072022/27dulhaj (12) 1443
27072022/27dulhaj (12) 1443
231-231 Treatment
to the divorced women
2:231) And so, when you
divorce women and they reach the end of their waiting term, then either retain
them in a fair manner or let them go in a fair manner. And do not retain them
to their hurt or by way of transgression; whosoever will do that will indeed
wrong himself.254
Do not take the Signs of
Allah in jest and remember Allah’s favour upon you. He exhorts you to revere
the Book and the Wisdom that He has sent down upon you.255 Fear Allah, and know well that Allah has full knowledge
of everything.
28072022/28dulhaj (12) 1443
232-232 There
is no restriction on divorcees to remarry
29072022/29dulhaj (12) 1443
233-234 Requirement
of breast feeding babies and Waiting period for widows
(2:233)------------, mothers may suckle their children for two whole years.257-------
----------, to wean the child, there is no blame on them;
if you decide to have
other women suckle your children there is no blame upon you,
257.
This injunction applies to the condition where the couple have separated either
because of
divorce, or klul' see (n.
252 above) or ' faskh
(annulment) or tafriq (repudiation as a result of judicial decision)
and the woman is nursing a child.
258. That is, if the father
dies, whoever replaces him as the guardian of the child will be responsible for
fulfilling this claim.
(2:234) The wives of men who have died must observe a waiting period of four months and ten days;259 when they have reached the end of the
waiting term, there is no blame upon you regarding what they may do with
themselves in a fair manner. Allah is well aware of what you do.
259.
The waiting period owing to the death of the husband is
obligatory even for a woman with whom consummation of marriage
has not taken place.
A pregnant woman, however, is exempted from this.
Her waiting period expires the husband's death
and the childbirth is less than the waiting period prescribed by Law.
'To observe a waiting period' does not mean merely that they should refrain
from marrying, but also
from self-adornment.
Hence we find categorical directives in the Hadith that
a
widow should neither wear colourful and
showy dresses and jewellery, make use of henna, kohl, and perfumes, nor set her
hair in an attractive style.
There is disagreement, however, as to whether the widow may go out of her house during the waiting period. 'Umar, 'UthmaAn, Ibn 'Umar, Zayd ibn
Thabit, Ibn Mas'uid, Ummn Salamah, Said ibn al-Musayyib, Ibrahim al-Nakha'i,
Muhammad ibn Sirin and the founders of the four legal schools are of the
opinion that during the waiting period a woman should stay in the house in
which her husband died. During the daytime she may go out to do necessary
errands, but her residence should be her own home. On contrary, 'A'ishah, Ibn
'Abbas, 'Ali, Jabir ibn 'Abd Allah. 'Ata'. Ta'us, Hasan al-Basri. 'Umar ibn'Abd
al'Aziz and the Zahiris are of the opinion that a widow may spend her waiting
period wherever she likes, and may even go on journeys. (See the commentary on
the
30072022/30dulhaj (12) 1443
235-235 There
is no restriction on the remarriage of widows
31072022/01 MUHARRAM
(1) 1444
(2:237) And if you divorce them before you touch
them or settle a bridal gift upon them, then (give them) half of what you have
settled unless either the women act leniently and forgo their claim, or he in
whose hand is the marriage tie acts leniently (and pays the full amount).
If you act leniently, it is closer to
God-fearing. And forget not to act gracefully with one another,261 for indeed Allah
sees all that you do.
261. Magnanimity in dealings is essential if human relationships
are to remain sound and
pleasant.
If
everyone were to stick strictly to his legal rights and claims, a pleasant
social life would be rendered impossiblexxxx
01082022/02 MUHARRAM
(1) 1444
238-239 Guarding
the Salah (Prayers)
·
(2:238) Be
watchful over the Prayers,262 and over praying with the utmost
excellence,263 and stand before Allah as would utterly obedient
servants.
262.
Having mentioned the laws for the guidance of human society, God rounds off
this address by emphasizing Prayer, for it is Prayers which instil in man the
fear of God. They inculcate the feelings of goodness and purity and the
disposition to obey the ordinances of God, and foster adherence to
righteousness. Without Prayer it
would be impossible for men to persist in observing the laws of God, and they
would likely be swept away by a current of defiance and disobedience, as
happened in the case of the Jews.
263. 'Re expression al-salat al-wusta has been variously interpreted to mean the Morning, Mid-Day,
Sunset or Night Prayers. But no direct statement explaining this expression has
come down from the Prophet himself. All the divergent opinions are deductions
made by scholars. The opinion of the majority, seems to he inclined in favour
of the Afternoon ('Asr) Prayer. since it is claimed that on one occasion the
Prophet alluded to this as al-salat al-wusta. The event cited in support of
this inference is that during the Battle of the Ditch the Prophet once so
preoccupied with the problems posed by the siege of Madina, by the polytheists,
that he could not perform his 'Asr Prayer within the scheduled time. and the
time of sunset drew close. On that occasion the Prophet said: 'God fill the
graves and houses of these people with fire. They have caused us to our wusta
(mid-most) Prayer.' This statement led people to believe that the expression
'mid-most Prayer' referred to the
'Asr Prayer. It seems more likely, however, that the Prophet meant that the
cares of the battle had prevented him and his followers from performing the
Prayer in an excellent way; the delay in the Prayer meant that instead of
praying with equanimity, concentration and total devotion, they were forced by
circumstances to pray hurriedly.
The adjective wusta in addition to signifying the middle position of the
subject that it qualifies, also signifies its excellence. Hence the expression
could legitimately be interpreted both in the sense of the middle Prayer as
well as in the sense of the Prayer which is performed at the right time and
with full devotion and attention to God, a Prayer which contains all the
attributes of excellence. The admonition which follows, 'stand before Allah as
utterly, obedient servants', seems to indicate what was meant by the 'mid-most
Prayer'.
(2:239) And even if you face the state of fear, still perform the Prayer whether on foot or riding; and when you are secure, remember Allah
in the manner that He taught you, the manner that you did not know earlier.
02082022/03 MUHARRAM
(1) 1444
240-242 Obligation
of executing the "Last Will and Testament"
(2:240) Those of you who die leaving behind your wives264 should make testament of one year’s provision without expulsion in favour of your wives; and if they themselves depart, there shall be
no blame upon you for what they may do with themselves in an honourable manner.
Allah is All-Mighty, All-Wise.
This ruling was later
replaced by the ruling in 2:234.
— Dr. Mustafa
Khattab, the Clear Quran
03082022/04 MUHARRAM
(1) 1444
243-244 There
is no escape from death
(2:243) (O Messenger),
have you thought of those who went forth from their homes for fear of death
even though they were in their thousands?265 Allah said to
them: “Die!” Then He restored them to life.266 Indeed Allah is
Bounteous to mankind; but most people do not give thanks in return.
265.
Here begins a fresh discourse, in which Muslims are urged to struggle and make financial sacrifices for
God's cause.
Moreover, they have been warned to avoid those forms of corruption which
eventually led the Children of Israel into decline and degeneration.
In
order to appreciate this discourse it should be borne in mind that it was
revealed when the Muslims had
been driven out of Makka and had lived in Madina for year and a half.
Exasperated by the wrongs to which the unbelievers subjected them, the Muslims had again and again asked the
Prophet to permit them to fight. But when they were at long last asked to
fight, some of them showed a degree of reluctance and disinclination see (verse
216 )above. Their attention
is now drawn, therefore, to two incidents in the history of the Israelites from
which the may learn their lesson.
266. This refers to the
exodus of the Israelites. Surah 5 see( verse
20 ff) ) gives some details
of this incident. The Israelites had left Egypt in large numbers and were
wandering in the desert, eager to find a home. But when at God's command Moses
ordered them to drive the Canaanites out of Palestine and conquer that land,
they showed cowardice and refused to proceed. Eventually God let them wander
about for forty years till one full generation of Israelites had died and been
replaced by a new one reared in the tough conditions of desert life. It was
only, then that God enabled the Israelites to overcome the Canaanites. Their
former condition is described as death, whereas the later development is seen
as their restoration to life.
04082022/05 MUHARRAM
(1) 1444[Ma1]
[Ma2] 245-246 Spending
in the Way of Allah and Israelites demand for a king[Ma3]
(2:246) (O Messenger),
have you thought of what happened with the elders of the Children of Israel
after Moses? They asked one of their Prophets: “Set up for us a king so that we
may fight in the way of Allah.”268 He said: “Would
you possibly refrain from fighting if fighting is ordained for you?” They said:
“And why would we not fight in the way of Allah when we have been torn from our
homes and our children?” But when fighting was ordained for them they turned
back, except a few of them. Allah is well aware of the wrong-doers.
268.
This took place about
a thousand years before Christ. At that time the Israelites were persecuted by
the Amalekites who had deprived them of the greater part of Palestine. The
Prophet Samuel, who was then ruling over the Israelites, was old.See very long EN (Bible Version )
05082022/06 MUHARRAM
(1) 1444[Ma4]
[Ma5] 247-248 Allah
appointed Talut to be their king
(2:247) And their Prophet said to them: “Indeed Allah has sent
forth
Saul (Talut) as your king.”269 They
said: “By what right shall he rule over us when we are more worthy than he to
dominion, for he is not very wealthy?” He said: “Allah has chosen him over you
and
has endowed him abundantly with both intellectual and physical
capacities. Allah indeed has the power to bestow dominion upon whomsoever He
wills. Allah is All-Resourceful, All- Knowing.”
269. In the Bible he is called Saul. He was a
thirty-year-old Benjaminite youth. 'There was not a man among the people of
Israel more handsome than he; from his shoulders upward he was taller than any
of the people' (1 Samuel 9: 2). He went out in search of the
lost asses of his father. During this search, he passed through the
house of Samuel and God informed Samuel that this was the person who had been
chosen to govern the people of Israel. Samuel brought Saul to his house, took a
vial of oil, poured it on his head,. kissed him and said: 'Has not the Lord
anointed you to be the prince over His people of Israel? ' (1 Samuel 10: 1).
Samuel later called the people of Israel together and proclaimed Saul to be
their king (1 Samuel 10: 17).
This was the second Israelite to be anointed by God's command to
a position of leadership. Earlier, Aaron had been anointed as the chief priest.
The third case of anointment was that of David, and the fourth that of Jesus.
There is no clear statement in the Qur'an regarding the designation of Talut
(the Saul of the Bible) to prophethood. The mere fact of his being appointed a
ruler does not necessarily warrant considering him a Prophet as well.
(2:248) And their
Prophet said to them: “The
Sign of his dominion is that in his reign the Ark,
wherein is inner peace
for you, will be brought back
to you, and the sacred relics left behind by the house of Moses and the house of Aaron borne by angels.270 Truly in that is a
Sign for you, if indeed you are people of faith.”
270.
The Biblical version of this incident is different from the Qur'anic one. The
former sheds light, however, on certain details of the incident. It shows that
during a military engagement the pagan Philistines had captured the 'Ark of the
covenant'. Terrified of the
scourge and pestilence which spread wherever they carried the Ark, these pagans placed it on a cart driven by milk cows, and sent it off. (1 Samuel 5-6 - Ed.) Perhaps
the
Qur'an alludes to this when it mentions angels, since the cart
was driverless and it was the angels who kept it in their
custody and brought it to the Israelites. The Qur'anic statement, that in the
Ark 'lies inward peace for
you', can be understood in
the light of the Biblical statements that the Israelites regarded the Ark as
highly auspicious, and as an emblem of their triumph and victory. When they
were deprived of it, they began to feel that they had been deprived of the
mercy of God. The return of the Ark,
therefore, had a highly salutary effect on them as it strengthened their sagging morale and raised their spirits.
The Qur'anic mention
of 'the sacred relics left behind by the house of Aaron' seems to allude to the
Tablets of Law bequeathed to Moses on Mount Sinai. The Ark is also said to have contained the original copy of the Torah, which Moses himself had had transcribed and
which he had himself handed over to the Levites. The Ark is also supposed to
have contained a golden urn holding the
manna (Hebrews 9: 2 ff - Ed.), in order that the
coming generations might recall God's benevolence to their forefathers during
their wandering in the desert. The Ark also probably contained the rod of Moses which was one of the great
miracles of God. (Hebrews 9: 5 mentions
the rod of Aaron - Ed.)
06082022/07 MUHARRAM
(1) 1444[Ma6]
[Ma7] 249-249 Test
of Israelites' belief and obedience
(2:249) When Saul (Talut) set out with his forces he said: “Allah
will try you with a river, and whoever drinks of it does not belong to me; he
who refrains from tasting it – unless it be just a palmful – he indeed belongs
to me.” Then all, except a few of them, drank their fill at the river.271
But as soon as Saul (Talut) and the believers with him went forth across the
river, they said: “Today we have no strength to face Goliath (Jalut) and his
forces.”272 But those who believed that they were bound to meet their
Lord said: “How often has a small party prevailed against a large party by the
leave of Allah.” Allah is with those who remain steadfast.
271. This may refer either to the river Jordan
or to some other river or stream in that region. Saul wanted to take the
Israelite army across the river. He was aware, however, that there was little
moral discipline and restraint left in them. Hence he hit upon this device to
distinguish the worthy from the worthyless. Those who could not endure thirst
even for a short while, would not be expected to remain steadfast in their
confrontation with an enemy at whose hands they had already taken a beating.
272. These were presumable
the people who had shown their impatience on the bank of the river. (See the
preceding note - Ed.)
07082022/08 MUHARRAM
(1) 1444[Ma8]
250-251 Victory is not by
numbers and Prayer of the believers for victory
08082022/09 MUHARRAM
(1) 1444[Ma9]
252-252 Reaffirming
the Prophethood of Muhammad (pbuh)
09082022/10MUHARRAM
(1) 1444[Ma10]
(2:253)
And these Messengers (who have been designated to guide people), We have
exalted some of them above the others. Among them are such as were spoken to by
Allah Himself, and some He exalted in other respects. And We granted Jesus, son
of Mary, Clear Signs and supported him with the spirit of holiness.
Had He willed, those who had seen these Clear Signs would not
have fought one another thereafter. But (it was not the will of Allah to
prevent people from disagreement by compulsion, hence) they differed among
themselves whereby some attained faith and others denied the Truth. Yet had
Allah so willed they would not have fought one another. Allah does whatever He
wills
10\9082022/11MUHARRAM
(1) 1444[Ma11]
(2:254) O you who believe! Spend out of what We have provided you276 before there
comes a Day when there will be no buying and selling, nor will friendship and
intercession be of any avail. Indeed those who disbelieve are the wrong-doers
11\9082022/12MUHARRAM
(1) 1444[Ma12]
255-255 Allah's
attributes and "Ayat-al-Kursi"
'Verse of the Throne'
(2:255) Allah, the
Ever-Living, the
Self-Subsisting
by Whom all subsist, there is no god but He.278
Neither slumber seizes
Him, nor sleep;279
to Him belongs
all that is in the heavens and all that is in the earth.280
Who is there who might
intercede with Him save with His leave?281
He knows what lies before them and what is hidden from them,
whereas they cannot attain to anything of His
knowledge save what He wills them to attain.282
His Dominion283 overspreads
the heavens and the earth, a
nd their upholding
wearies Him not. He is All-High, All-Glorious.284
278.
Irrespective of the number of gods or objects of worship set up by ignorant
people, the fact remains that
godhead in its entirety,
belongs exclusively to the Eternal Being, Who is indebted to no one for His existence. In fact, He is not
only self-existent, but upon Him rests the entire order of the universe. He
alone wields all sovereign authority over His dominion. None shares either His
attributes or His power and might, and no one has the same claims against the
creatures as He. Hence, if anywhere in the heavens or the earth someone sets up
anything or anybody as an object of worship and service (ilah) either instead
of or in addition to the One True God this amounts to declaring war on reality.
279. This is a refutation of the ideas of those who, in
formulating their concepts of God, are inclined to consider God analogous to
their own imperfect selves and hence ascribe to God the weaknesses characteristic of human beings. An
instance at hand is the famous Biblical statement that God created the heavens
and the earth in six days and on the seventh day He rested (see Genesis,
chapters 1 and 2).
280. To God belongs the heavens and the earth and everything
therein. There is no one who shares anything with God in governance either of
the heavens or of the earth. Any conceivable being other than God would
necessarily be a part of the universe and thus belong to, and be a subject of,
God rather than His partner and equal.
281.This is a refutation of the ideas of those polytheists who
consider either saints, angels or other beings to be so influential with God
that if they were adamant in demanding something of Him, their demand would
prevail. They are being told that,
far from anyone having the power to impose his
will on God, none - not even the greatest Prophets and the most highly esteemed
angels - will dare utter one word in the majestic court of the Lord unless they
are expressly permitted to do so.
282. Here another blow is struck against polytheism. On the basis
of the concept of God's unlimited sovereignty and omnipotence it was stressed,
in the foregoing verses, that no one shares independently in God's governance
of the universe, and no one is so powerful with God that his intercession would
decisively influence His judgement. The same point is stressed here but in a
different manner. It is pointed out that no one possesses the knowledge that
would enable him to comprehend the order of the universe and the considerations
underlying it, so no one can legitimately interfere in its governance. The
knowledge of human beings, of jinn, of angels and of all other creatures is
limited and imperfect. No one's knowledge embraces all the facts of the
universe. If someone did have the right to interfere even in only a part of the
universe, and if his suggestions were of necessity to be put into effect, the
entire order of the universe would be disrupted. Creatures are incapable of
understanding what is best for them, and do not have the capacity to know how
best the universe should be governed. It is God alone Who knows everything.
283. The Arabic term kursi
signifies sovereignty, dominion and authority.
(The word Kursi has been variously interpreted by Muslim scholars.
The literal meaning is obvious; it signifies that which one sits
on. Scholars have differed, however, as to whether the word has been used in
the Qur'an literally or figuratively. They have also disagreed whether the
Kursi and 'Arsh Which occur in the Qur'an have one and the same meaning or are
different. The main opinions expressed by the scholars are the following: (i)
that Kursi signifies God's knowledge, a view attributed to Ibn 'Abbas; (ii)
that it is identical with 'Arsh (Throne), a view attributed to Hasan al-Basri;
(iii) that it signifies God's power (iv ) in opposition to such views a large
number of scholars insist that Kursi should be considered a reality rather than
be understood figuratively. In addition to many earlier scholars, this was
vigorously championed by Ibn Taymiyah. It should be remembered, however, that
Ibn Taymiyah and others who hold this opinion, side by side with affirming that
Kursi is a reality, also emphasize that man has no knowledge about the nature
and modality of Kursi and that it ought to be treated as something unique,
being related to God Who is unique both in His essence and attributes. (See the
commentaries of Alusi. Tabari, Qurtubi, Ibn Kathir and Shawkani on this verse.
See also Ibn Taymiyah, Majmu al-Fatawa 1bn Taymiyah, vol. 5, pp. 55-8 and vol.
6, pp. 584-5. It is interesting to note that Sayyid Qutb, (martyred 1386
A.H/966 C.E.), a contemporary of Mawdudi and one of the most influential
Islamic thinkers of our time, has interpreted the verse exactly, as Mawdudi did
- Ed.)
284. This verse is generally known as the
'Verse of the Throne' and it provides in one piece a knowledge of God without
parallel.
The question that arises here is:
What is the occasion for
describing the Lord of the Universe and His attributes? I
n order to appreciate this one should rehearse the discourse
beginning with( verse
243) and continuing up to
this point. In this discourse the believers were urged to strive with their
lives and belongings to establish the true faith and were warned to get rid of
the weaknesses which had characterized the conduct of the Israelites.
A fundamental fact about war - that victory
and success do not depend upon superiority in either numbers or weapons - was
then indicated. They depend rather on faith, fortitude, discipline and firm
resolution.
Thereafter the Divine wisdom underlying fighting was disclosed,
namely that God removes one set of people by means of another in order to
maintain the good administration of the world. For were one group's dominance
to be assured in perpetuity, the lives of all other human beings mould become
miserable.
This was followed by the clarification of a misunderstanding which often arises
in the minds of ignorant people. This misunderstanding arose from the false
assumption that God had sent His Prophets so that all diversity and disagreement
might come to an end. The people who accepted this premise, however, saw
considerable diversity and disagreement, and were aware that falsehood existed
side by side with Truth. They were agitated by the thought that this state of
affairs might suggest helplessness on God's part, that He had failed to stamp
out the evils He wanted to. In reply to this it was pointed out that it was not
God's will to compel all human beings to follow one and the same way. Had it
been so, man could not have deviated from the course set for him by God. This
observation was followed by a passing reference to the subject with which the
discourse opened. Finally, the point is made that no matter how many divergent
beliefs, viewpoints, ways of life and conduct exist in actual life, the reality
underlying the order of the universe is the one stated in this verse, and it
remains unaffected by the misconceptions of people. On the other hand, however,
it is not God's purpose to compel people to accept it. Whoever accepts it will
find it to his own benefit; whoever rejects it, will find the result harmful.
12\082022/13MUHARRAM
(1) 1444[Ma13]
256-257 There is no
compulsion in religion and Wali of Allah vs Wali of Shaitan
(2:256) There is no compulsion in religion.285
The Right Way stands
clearly distinguished from the wrong. Hence he who rejects the evil ones286 and believes in Allah has indeed taken hold of the firm, unbreakable handle. And Allah (Whom he has held for support) is
All-Hearing, All-Knowing.
285.
Din here signifies the belief about God embodied in the above 'Verse of the
Throne' and the entire system of life which rests upon it.
The verse means that the system of Islam, embracing belief,
morals and practical conduct cannot be imposed by compulsion. These are not
things to which people can be yoked forcibly.
286. Literally taghut
means anvone who exceeds
his legitimate limits. In the Qur'anic terminology, however, it
refers to the creature who exceeds the limits of his creatureliness
and arrogates to himself
godhead and lordship. There are three stages of man's transgression
and rebellion against God.
The first stage is that one acknowledges in principle that
obedience to God is right, but disregards it in practice. This is fisq (transgression).
The second stage is that one not only disobeys but also rejects obedience in
principle, and thus either refuses to become the subject of anyone at all or
adopts someone other than God as the object of service and devotion. This is kufr (infidelity).
The third stage is that one not only rebels against one's Lord but also imposes
one's own will (in disregard of the Will of God - Ed.) on God's world and God's
creatures. Anyone who reaches such a point is termed taghut and no one can be a true believer in God unless the authority of
such a taghut (evil one) is rejected.
(2:257) Allah is the
Guardian of those who believe, He brings them out of every darkness into light.287
And those who disbelieve, their guardians are the evil ones;288 they bring them out of light into all kinds of darkness.
These are destined for the Fire, and there shall they abide.
287.
The 'darkness' mentioned here means the darkness of Ignorance, which throws man off the path of salvation and well-being and
directs his energies and efforts to wrong directions in defiance of reality.
'Light' here means the knowledge of Truth with the help of which man comes to
know his own reality and that of the universe; this knowledge also shows him
the purpose of his life, and thus leads him consciously, to adopt the Right
Way.
288. Here taghut see( n.
286) above has a plural connotation. It implies that by turning away from God a man
is subjected not to the tyranny of one, but to the tyranny of many tawaghit (evil one). One of these is Satan, who throws up new temptations and allurements.
Another potential taghut (transgressor) is man's own animal self, which seeks to subjugate him to his appetites and desires. There
are many more taghut in the world outside oneself ; one's wife and children, one's relatives,
one's family and one's community, one's friends and acquaintances, one's social environment and one's people,
one's leaders and guides, one's government and rulers are all potential
taghut, each one of whom seeks to have his purposes served. Man remains
subjected to these innumerable masters throughout his life, not knowing
precisely whom he should please and whose displeasure he should avoid.
13\082022/14MUHARRAM
(1) 1444[Ma14]
258-258 Confrontation
of Ibrahim and Namrud
(2:258) Did you not consider the case of the person289 who
remonstrated with Abraham290 about who was Abraham’s Lord just
because Allah had granted him dominion?291
When Abraham said: “My Lord is He Who grants life and causes death,” he
replied: “I grant life and I cause death.” Abraham said: “But surely Allah
causes the sun to rise from the east; now you cause it to rise from the west.”
Thereupon the denier of the Truth was confounded.292 Allah does not direct the wrong-doers to the Right Way.
290. Here the reference is to Nimrod the
ruler of the land of Abrahams birth, Iraq. The event which is
referred to here is not mentioned at all in the Bible. However, the whole story occurs in the Talmud and is largely in harmony with the
Qur'anic version. In the Talmudic
version it is said that the father
of Abraham occupied the highest office in Nimrod's government. When Abraham denounced polytheism, preached
the doctrine of the unity of God and smashed the idols of the temple, his own
father lodged a complaint against him before the king. This was followed by a
conversation which is mentioned here.
14\082022/15MUHARRAM
(1) 1444[Ma15]
259-259 Example
of bringing dead to life
(2:259) Or consider him
by way of example who passed by a town that was fallen down upon its turrets.293 He exclaimed: “How will Allah restore life to this town that
is now dead?”294
Allah then caused him
to remain dead for a hundred years and then raised him to
life, and asked him: “How long did you remain in this state?” He replied: “I remained so for a day or a part of a day.” Allah rejoined: “No, you have rather stayed thus for a hundred
years. But look at your food
and your drink, there is no deterioration in them. And look at your ass (how its entire skeleton
has rotted)! And We did all this so that We might make you a token of
instruction for people.295 And see how We will put the bones (of the
ass) together and will clothe them with flesh.” Thus when the reality became
clear to him, he said: “I know that Allah has power over everything.”
293.
It is irrelevant to
ask who the person was and the place where this incident occurred. The real purpose in mentioning this event is
to show how God showed light to the one who had chosen God as his protector and
supporter. As for determining the name of the person and the locality, we neither
possess the means to do so, nor is such an endeavour in any way beneficial.
What seems to be evident from the statement that follows is that the person
concerned must necessarily have
been a Prophet.
294. This question does not signify that the person concerned
denied or entertained any doubts regarding life after death. His enquiry merely
indicates his wish to have direct knowledge of reality, like the Prophets of
the past.
295. The restoration of life to a man considered to have died a
hundred years ago was in itself sufficient to make him, for his contemporaries,
a living testimony.
15082022/16MUHARRAM
(1) 1444[Ma16]
260-260 Ibrahim's
question of life after death
(2:260) And recall when
Abraham said: “My Lord, show me how You give life to the dead,”
Allah said: “Why! Do
you have no faith?” Abraham replied: “Yes, but in order that my
heart be at rest.”296 He said: “Then take four birds, and tame
them to yourself, then put a part of them on every hill, and summon them; they
will come to you flying. Know well that Allah is All-Mighty, All-Wise.”297
296.
That is, the rest and inner peace that one attains as a result of direct personal observation.
297. People have subjected this incident and the one above to very
strange interpretations. If one bears in mind, however, God's dealings with the
Prophets, one will not feel any need to strain one's energies in hammering out
such artificially-contrived interpretations. The truth of the matter is that
the kind of function that ordinary believers are required to perform requires
of them no more than believing in certain truths without perceiving them
through their senses.
The function entrusted by God to the Prophets
is such that they ought to have direct knowledge of the truths, the acceptance
of which they are required to invite others to.
Thanks to the nature of
their mission, the Prophets had to tell the world that while others resorted to
conjecture and fancy, they spoke from personal direct observation and
experience; that while others could claim to possess only imagination, they
possessed reliable knowledge; that while others were blind, they alone had the
God-given capacity to perceive the Truth. It is for this reason that
the angels come to the Prophets and they see
them with their own eyes.
It is for the same reason that the Prophets were allowed a glimpse of the system of governance
of the heavens and the earth. It is for the same
reason, again, that they were enabled to observe Heaven and Hell and witness scenes of resurrection.
The Prophets are in possession of faith in the Unseen at the time they are
invested with prophethood. After being designated to prophethood, they are
further honoured by special favours and privileges, and initiated into what may
be termed as 'faith in the seen' (for the 'Unseen' is changed for them to the
'seen'). This favour is a special prerogative of the Prophets. (For a further
explanation see (Surah
9, nn. 17, 18, 19 and 34.)
16082022/17MUHARRAM
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261-263 Parable
of spending in Charity
(2:261) The example of those298 who spend their
wealth in the Way of Allah299 is like that of a grain of corn that sprouts seven
ears, and in every ear there are a hundred grains. Thus Allah multiplies the action of whomsoever He wills.
Allah is Munificent, All-Knowing
(2:263) To speak a kind word and to forgive people’s
faults is better than charity followed by hurt. Allah
is All-Sufficient, All-Forbearing.302
302
This implies two things. First, Allah does not stand in need of anybody's
charity, for He is Self-Sufficient. Secondly, He likes those people who are
generous and large-hearted, but does not like frivolous and narrow-minded
people, for He Himself is Generous, Clement and Forbearing. How, then Allah,
Who bestows on the people the necessities of life without stint, and forgives
and pardons them over and over again in spite of their errors, would like those
who mar the self-respect of a person by sending repeated reminders of their
charity and making pointed references to it even though they might have given
only a farthing. A Tradition of the
Holy Prophet says that on the Day of Resurrection, Allah will neither speak a
word nor even so much as look at a person who makes pointed references to the
gift he gave to some one.
17082022/18MUHARRAM
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264-264 What
makes charity worthless
(2:264) Believers! Do
not nullify your acts of charity by stressing your benevolence and causing hurt
as does he who spends his wealth only to be seen by people and does not believe
in Allah and the Last Day.303
The example of
his spending is that of a rock with a thin coating of earth upon it: when a
heavy rain smites it, the earth is washed away, leaving the rock bare;304 such
people derive no gain from their acts of charity. Allah does not set the
deniers of the Truth on the Right Way.305
303.
The desire to display one's good deeds itself proves that the person concerned
does not truly believe in God and the Hereafter. One who does good merely in
order to impress people with his righteousness clearly regards those persons as
his god. Such a person neither expects reward from God nor is he concerned that
his good deeds will some day be reckoned to his credit.
304. In this parable,
'heavy rain' signifies charity, and 'rock' the wicked intent and motive which
lie behind external acts of charity. The expression, 'with a thin coating of earth
upon it' signifies the external aspect of charity which conceals the wicked
intent and motive of a man. These explanations make the significance and
purport of the parable clear. The natural effect of rainfall should be the growth of plants
and harvest. But if the earth, which is the repository of fertility, is
insignificant in quantity, for example only a coating of it on some rock, the
result will be that instead of yielding any beneficial result the rainfall may
even prove harmful. Similarly, charity has the capacity to generate goodness
and benevolence in human beings. Man's potential for goodness, however, is
conditional on sincerity. Devoid of that charity leads to sheer loss and waste.
305. Here the term kafir is used in the sense of the ungrateful
person who refuses to acknowledge benevolence. People who either make use of
the bounties of God in order to seek the gratitude of God's creatures rather
than God's good pleasure, or who spend on others and then hurt them by
stressing their acts of benevolence and kindness, are ungrateful to God for His
bounties and favours. Since such people do not seek to please God, God does not
care to direct them to the way that leads to His good pleasure.
18082022/19MUHARRAM
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265-266 Charity
vs Showing off XXXBLOG
19082022/20MUHARRAM
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267-269 Spend
the best portion of your wealth and Allah's promise vs Shaitan's promise
(2:268) Satan frightens you with poverty and bids you to commit indecency whereas Allah promises you His forgiveness and bounty. Allah is Munificent, All-Knowing
20082022/21MUHARRAM
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270-273 Giving
charity in public and private and Who is eligible for charity நேர்ச்சை
(2:270) Allah knows
whatever you spend or whatever you vow (to spend). The wrong-doers have none to
succour them.310
310.
Whether or not a man spends in the way of God, and whether or not he vows to
spend in the way of God, God is fully aware both of his intentions and deeds.
All those who either spend for the sake of God or vow to spend for the sake of
God will be adequately rewarded.
As for those who have either spent or have vowed to spend for
others than God, no one will save them from God's chastisement.
'Vow' means நேர்ச்சை either a man's pledge to spend something or to
perform some act of goodness which is not obligatory on him providing a
particular wish of his is fulfilled. Provided that this vow is related to some
wish which is in itself permissible and good and that the person concerned makes it to none but God and for the sake of
God, then such a vow will be reckoned as an act of obedience to God and its fulfilment will be worthy of reward.
Otherwise such a vow will be seen as an act of disobedience and
sin and its fulfilment will invite punishment from God.
(2:271) If you dispense
your charity publicly, it is well; but if you conceal it and pay it to the
needy in secret, it will be even better for you.311
This will atone for several of your misdeeds.312 Allah is well aware
of all that you do.
311.
If charity is of an
obligatory nature it is preferable to dispense it openly. Non-obligatory
charity should preferably be dispensed secretly. This principle applies to all
acts. As a rule, it is more meritorious to perform obligatory acts openly and
non-obligatory acts of goodness, secretly .
312. The performance of good deeds in secret leads to the continual improvement
of one's life and character. One's good qualities develop fully and one's bad qualities
gradually wither away. This makes a man so acceptable to God that He pardons
the sins that he might have committed.
(2:273) Those needy ones who are wholly wrapped
up in the cause of Allah, and who are hindered from moving about the earth in search of their
livelihood, especially deserve help.
He who is unaware of
their circumstances supposes them to be wealthy because of their dignified
bearing, but you will know them
by their countenance, although they do not go about begging of people with
importunity. Whatever wealth you spend on helping them, Allah will know of it.314
314.
The people referred to here are those who, because they had dedicated
themselves wholly to serving the religion of God, were unable to earn their
livelihood. In the time of the Prophet there was a group of such volunteer
workers, known as Ashab al-Suffah, consisting of about three or four hundred people who had forsaken
their homes and gone to Madina. They remained at all times in the company, of
the Prophet, always at his beck and call to perform whatever service he
required of them. They were dispatched by the Prophet on whatever expeditions
he wished. Whenever there was nothing to do elsewhere, they stayed in Madina
and devoted themseleves to acquiring religious knowledge and imparting it to
others. Since they were full-time workers and had no private resources to meet
their needs, God pointed out to the Muslims that helping such people was the
best way of 'spending in the way of Allah'.
21082022/22MUHARRAM
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(2:274)
Those who spend their wealth by night and by day, secretly and publicly, will
find that their reward is secure with their Lord and that there is no reason for them to entertain any
fear or grief.
22082022/23MUHARRAM
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(2:275) As for those who devour interest,315 they
behave as the one whom Satan has confounded with his touch.316 Seized
in this state they say: “Buying and selling is but a kind of interest,”317 even
though Allah has made buying and selling lawful, and interest unlawful.318 Hence,
he who receives this admonition from his Lord, and then gives up (dealing in
interest), may keep his previous gains, and it will be for Allah to judge him.319 As
for those who revert to it, they are the people of the Fire, and in it shall
they abide.
·
315. The term riba in Arabic means 'to grow, to exceed, to increase
16. The Arabs used the word majnun (possessed by the jinn) to
characterize the insane. The Qur'an uses the
same expression about those who take interest. Just as an insane person,
unconstrained by ordinary reason, resorts to all kinds of immoderate acts, so
does one who takes interest. He pursues his craze for money as if he were
insane.
317. The unsoundness of
this view lies in not differentiating between the profit one gains on
investment in commercial enterprises on the one hand, and interest on the
other. As a result of this confusion, the proponents of this view argue that if
profit on money invested in a business enterprise is permissible, why should
the profit accruing on loaned money be deemed unlawful?
(2:276) Allah deprives interest of all blessing, whereas He blesses charity with growth.320 Allah loves none
who is ungrateful and persists in sin.
SEE lengthy
EN for both verses
23082022/24MUHARRAM
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277-281 Taking
usury is like declaring war against Allah and His Rasool
(2:278)
Believers! Have fear of Allah and
· give up all outstanding interest if you do
truly believe.
(2:279) But if you fail
to do so, then be warned of war from Allah and
His Messenger.323 If you repent even now, you have the right of
the return of your capital; neither will you do wrong nor will you be wronged.
Verse 2:281 is
believed by many scholars to be the last verse revealed of the Quran.
Footnote
24082022/25MUHARRAM
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(2:282) Believers!
Whenever you contract a debt from one another325 for a known term, commit it to writing.326 Let a scribe write it down between you
justly, and the scribe may not refuse
to write it down according to what Allah has taught him; so let him write, and let the debtor dictate; and let him fear
Allah, his Lord, and curtail no part of
it. If the debtor be feebleminded, weak, or incapable of dictating, let his guardian dictate equitably, and call upon two of your men as witnesses;327 but if two men are not there, then let
there be one man and two women as witnesses from among those acceptable to you328 so that if one of the two women should fail to remember, the other
might remind her. Let not the witnesses refuse when they are summoned (to give
evidence).
Do not show slackness
in writing down the transaction, whether small or large, along with the term of its payment.
That is fairest in the
sight of Allah; it is best for testimony and is more likely to exclude all
doubts. If it be a matter of
buying and selling on the spot, it is not blameworthy if you do not write it
down;329 but do take witnesses when you settle
commercial transactions with one another. And the scribe or the witness may be
done no harm.330 It will be sinful if you do so. Beware of
the wrath of Allah. He teaches you the Right Way and has full knowledge of
everything.
325.
This is the basis of
the rule that the time for the repayment of a loan should be fixed at the time
when the loan is transacted.
Generally speaking, there is a difference between
witnessing and giving testimony before a judge. Verse 2:282 talks about witnessing a debt contract,
not giving testimony. To fully understand the context of this verse, we need to
keep in mind that 1500 years ago women did not normally participate in business
transactions or travel with trading caravans and, therefore, not every woman
had the expertise to witness a debt contract. Even if two women were available
at the time of signing the contract, perhaps the primary witness might not be
able to recall the details of the contract or appear before a judge because of
compelling circumstances such as pregnancy or delivery. In any of these cases,
the second woman will be a back-up. Some scholars maintain that one woman can
be sufficient as a witness so long as she is reliable. As for giving testimony,
a ruling can be made based on available testimony, regardless of the number or
gender of the witnesses. For example, the beginning of Ramaḍân is usually
confirmed by the sighting of the new moon, regardless of the gender of the person
who sights the moon. Also the highest form of witness in Islam is for someone
to testify they heard a narration (or ḥadîth) from the Prophet (ﷺ). An authentic ḥadîth is accepted
by all Muslims regardless of the gender of the narrator. Moreover, if a husband
accuses his wife of adultery and he has no witnesses, each spouse must testify
five times that they are telling the truth and the other side is lying. Both
testimonies are equal (see 24:6-10). In some cases, only
women’s testimony is accepted while men’s testimony is rejected, such as
testifying regarding a woman’s pregnancy or virginity.
— Dr. Mustafa Khattab, the Clear Quran
25082022/26MUHARRAM
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283-283 If
writing is not possible, take a security deposit
(2:283) And if you are
on a journey and do not find a scribe to write the document then resort to
taking pledges in hand.331
But if any of you trusts another, let him who is trusted, fulfil the trust and
fear Allah, his Lord.
And do not conceal
what you have witnessed,332 for whoever conceals it, his heart
is sinful. Allah has full
knowledge of all that you do.
331.
This does not mean
that pledge transactions are confined to journeys alone. These transactions have been specially mentioned in the context of
journeys because during journeys people often have to resort to pledge
transactions. Moreover, it has not been laid down that pledge transactions may
be entered into only when a scribe is not available to write down the
transaction. It is also permissible, if the lender is not satisfied merely with
the written promise of the repayment of the loan, for the borrower to seek a
loan by pledging some property to the lender. But since the Qur'an urges its
followers to be generous in their dealings, and since it is inconsistent with
high standards of moral excellence not to make loans to needy persons without
keeping some property in custody, the Qur'an has abstained from mentioning this
form of dealing even though it is permissible.
It should also be noted that the purpose of taking a pledge is merely to assure
the lender the return of his loan. He has no right at all to benefit from the
pledged property. If a person lives, say, either in the building which has been
pledged, or pockets its rent, he is guilty of taking interest. There is no
essential difference between charging interest directly and using the pledged
property. If, however, either cattle or beasts of burden have been pledged,
they can be milked and used for transport in lieu of the fodder that one
provides them during the period of custody.
332. Concealing true evidence applies both to a person not
appearing to give evidence and to his avoidance of stating facts.
26082022/27MUHARRAM
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284-284 Allah
will call to account
(2:284) All that is in the
heavens333 and the earth belongs to Allah.334 Whether you disclose whatever is in your hearts or conceal
it,335 Allah will call you to account for it, and will then forgive whomsoever He wills, and will
chastise whomsoever He wills. Allah has power over everything.336
333.
These are the concluding
observations on the subject.
Just as this surah opened with an enunciation of the basic teachings of
religion, so the fundamentals upon which Islam rests are reiterated in the
concluding section of the surah, It is useful to go through the first section of this surah see (verses
1-5) while reading these
concluding verses.
334. This is the first
fundamental principle of Islam. That God is the Sovereign of the heavens and
the earth and all they contain, and that it is improper for man not to bend
himself in obedience and service to God.
335. This sentence mentions two other matters. First, that
man is individually responsible to, and answerable
before, God. Second, that the Lord
of the heavens and the earth, before Whom man is answerable, is All-Knowing.
Thus, nothing is concealed from Him, not even intentions and thoughts which lie
hidden deep in the hearts and minds of people.
336. This refers to God's absolute authority. He is not bound by
laws framed by others which might limit Him to operating in a certain manner.
He is an absolute sovereign and has the full power either to punish or pardon
people.
27082022/28MUHARRAM
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285-286 True
belief of Prophets and Muslims and Believer's supplication
(2:285) The Messenger
believes, and so do the believers, in the guidance sent down upon him from his Lord:
each of them believes in Allah, and in His
angels, and in His Books, and in His Messengers. They say: “We make no distinction between any of His
Messengers. We hear and obey. Our Lord! Grant us Your forgiveness; to You we are destined to return.
(2:286) Allah does not lay a responsibility on anyone beyond his
capacity.338 In his favour shall be whatever good each one
does, and against him whatever evil he does.339 (Believers!
Pray thus to your Lord): “Our Lord! Take us not to task if we forget or commit
mistakes.
Our Lord! Lay not on us a burden such as You
laid on those gone before us.340 Our Lord! Lay not on us
burdens which we do not have the power to bear.341 And overlook
our faults, and forgive us, and have mercy upon us. You are our Guardian; so
grant us victory against the unbelieving folk.
28082022/29MUHARRAM
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XXXOOOXXXOOO
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