Law of distributing “the Spoils of War” - Quran Chapter 8 – 1 (Pt-9, Stg-2) (L-1081) - درس قرآن

Quran Chapter 8 – 1 (Pt-9, Stg-2) (L-1081) - درس قرآن

Law of distributing “the Spoils of War”

Chapter ‘Anfaal (Spoils of War) – Surah – 8)

‘A-‘uu-zu  Billaahi minash-Shay-taanir- Rajiim. 
(I seek refuge in Allaah from Satan the outcast)

Bis-Millaahir-Rah-maanir-Rahiim.
(In the name of Allaah, the Beneficent, the Merciful)

يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ 1

1.  They ask thee (O Muhammad) of the SPOILS of war. Say: The Spoils of war belong to Allah and the Messenger. So keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His Messenger, if ye are (true) believers.

1.  Yas-‘aluu-naka  ‘anil-‘ANFAAL.  Qulil-‘Anfaala  LIllaahi  war-Rasuul.  Fatta-qUllaaha  wa  ‘as-lihuu  zaata-  bay-nikum.  Wa  ‘atii-‘Ullaaha  wa  RasuulaHuu  ‘in-  kuntum-  Mu’-miniin.

Commentary

‘Al-‘ANFAAL – (the Spoils of War), this word is plural of nafal. Nafal was the thing which was left behind by the enemies when they were running away from the battle-field and possessed by the Muslims.

Zaata-  bay-nikum – (the matter of your difference), zaata means “the matters” and bayni means “among, between”. Zaata bayni means “the mutual matters, relations, disputes”. Zaata-  bay-nikum means “those matters which are necessary to be adopted by the people due to living together”.

The Muslims spent thirteen worst years in Makkah under a very severe and bitter persecution condition continuously, tormented by the infidels of Makkah, and they endured them with extra-ordinary patience. The Messenger of Allah Almighty (grace, glory, blessings and peace be upon Him) tried His best to admonish them that: The secret of your eternal life is hidden in Islam. If you do not accept it, it is your own will. But you have no right to prevent those people who desire to embrace Islam willingly and at their own. Live together and keep one another free about the religion. But the idolaters of Makkah did not listen to Him (grace, glory, blessings and peace be upon Him). During that period, the Muslims were very distressed and wanted permission to avenge their wrongs. He (grace, glory, blessings and peace be upon Him) commanded: Be patient and do not fight with anyone until clear permission from Allah Almighty is not revealed.

When the worst has been and the people of Makkah decided to lay hands on the Apostle (grace, glory, blessings and peace be upon Him), then it was commanded that they should leave for Madinah. Some Muslims had reached already there. As soon as the Messenger (grace, glory, blessings and peace be upon Him) arrived at Madinah, He laid the foundation of Islamic social life immediately.

Allah Almighty sent down clear permission in Suratul-Baqarah: Muslims can take revenge from the people of Makkah of their tyrannies. One and half years after the Departure, the Battle of Badr was fought. The infidels were defeated very badly and their spoils were possessed by the Muslims. This issue was settled in the Chapter under reference.

It is commanded: They ask You {O Messenger (grace, glory, blessings and peace be upon Him)} about the Spoils – snatched from the idolaters. The decision about it is that; that is not personal right of anyone. Its Owner is Allah Almighty and His Messenger (grace, glory, blessings and peace be upon Him). Wait for the Command of Allah Almighty in this matter (for its distribution), and obey according to the Revelation. Your duty is to obey Allah Almighty and His Messenger (grace, glory, blessings and peace be upon Him). Do not interrupt in accordance with your desire. These are the meanings of believing in Allah Almighty and obeying His Command.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazaar, Lahore, Lesson collected from Dars e Qur’aan published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English by Muhammad Sharif). https://youtu.be/LfrVq5B_EVo

Background about its Revelation - Quran Chapter 8 – Intro (Pt-9, Stg-2) (L-1080) - درس قرآن

Quran Chapter 8 – Intro (Pt-9, Stg-2) (L-1080) - درس قرآن

Background about its Revelation

Chapter ‘Anfaal (Spoils of War) – Surah – 8)

‘A-‘uu-zu  Billaahi minash-Shay-taanir- Rajiim. 
(I seek refuge in Allaah from Satan the outcast)

Bis-Millaahir-Rah-maanir-Rahiim.
(In the name of Allaah, the Beneficent, the Merciful)

Substance of human life is struggle and endeavor. His nature is to fulfill own desires, bruise and tyrannize them who come in the way of fulfilling his wishes. Similarly, we observe the same thing in animals, and this is the reason that we determine the human being as (social) animal. Sign of animal’s life in the world is a struggle and the sign of its death is the end of that struggle. Islam does not desire to remove the life, but it wishes to keep it up. Therefore, it supports to struggle against the opponents, and it considers honor if overcame upon them but disgrace if subdued by them. Struggle to Conquer these opponents is called Jihad in Arabic language.

After that, it is easy to understand that the life, Islam and Jihad are different names of the same thing. Islam has emphasized the “Jihad” because it wants to preserve the life, but along with it, it has been caused to understand clearly that “there is a difference in the Jihad (struggle) of humankind and the struggle of an animal as the difference between heaven and the earth, because animal life is different from human life. So, there must be a difference between the struggles (Jihad) of the both.

The struggle of the animal is only for the purpose that if any other of its kind; wants to snatch its necessities of this world, it should drive that animal off by striking so that it may live itself easily. Therefore, it has to fight against other individuals usually of its kind. Islam teaches the mankind: Your Jihad (struggle) must be for the purpose that you yourself and other people of your kind may acquire the rest of actual life i.e. the life of the Hereafter. So, your fight should be against the people of your kind, only in that condition; when they raise any hindrance against fulfilling this cause and are prepared to fight.

A human being cannot fight with the people of his kind for the purpose that he may snatch the worldly and luxurious goods, wealth and property from others and fill own house with them. This way is specified with the animals. If the humankind adopts the same way, then, he is at a great distance from the humanity and still he is mere an animal, a worst kind of animal which is called a ravenous.

A mankind will fight against the other at that time only when he will try to prevent him by violence from the effort to gain the perpetual life. Islam elevates the platform of human struggle much high and teaches him to face the enemies of eternal life. Therefore; the name of his struggle is “Jihaad Fii SabiiLIllaah (The Struggle, try and strive in the Path of God, for the sake of God). And if any mankind opposes it himself and wants to stop it, then it is the Jihad that one must fight against him and that kind of Jihad is called Qataal fii SabiiLIllaah (killing for the sake of God). Fighting against those who prevent the people from making their Hereafter good, is Islamic life, and fighting for worldly goods, honor and sovereignty is the animal life, and there is much difference in both.

Those people who have recited the Chapters of Holy Qur’an, revealed in Makkah with attention and observed thirteen years’ life of God’s last Messenger (grace, glory, blessings and peace be upon Him) and the Muslims in Makkah, they understand easily that Islam wished to teach the mankind formulas of peaceful life. But quarrelsome and arrogant people of Makkah got ready to oppose Islam, Muslims and the Preacher of Islam Muhammad (grace, glory, blessings and peace be upon Him) for the sake of their worldly interests and tyrannized in such a way that; hearing them is confounded.  So the Muslims had to girt their loins for fighting against them by compulsion. And finally, the Muslims and the truth were conquerors. There is a specific law for such fighting and such victory. But if the Muslims fight for the world and conquest, and in this form, they put the same law (of Qataal Fii SabiiLillaah) into execution, then it would be a fight only, result of which would be not other than that, which we have been observing nowadays.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazaar, Lahore, Lesson collected from Dars e Qur’aan published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English by Muhammad Sharif). https://youtu.be/I3oSUtmjwMA

Introduction of Suratul-‘Anfaal - Quran Chapter 8 – Intro (Pt-9, Stg-2) (L-1079) - درس قرآن

Quran Chapter 8 – Intro (Pt-9, Stg-2) (L-1079) - درس قرآن

Introduction of Suratul-‘Anfaal

Chapter ‘Anfaal (Spoils of War) – Surah – 8)

‘A-‘uu-zu  Billaahi minash-Shay-taanir- Rajiim. 
(I seek refuge in Allaah from Satan the outcast)

Bis-Millaahir-Rah-maanir-Rahiim.
(In the name of Allaah, the Beneficent, the Merciful)

This Chapter was revealed in 2nd Hijra (Islamic Calendar). The Battle of Badr had been before its revelation. In that battle, the Muslims got dignified victory over the infidels of Makkah. The question regarding spoils of battle, which was seized by the Muslims, was posed that “How it should be distributed?” It was first war which was fought by the Muslims. Before this incident, they got no such opportunity of distributing the spoils, snatched from the enemy. In Arab, law of “Might is Right” was enforced. Powerful used to seize everything, whereas; the rest used to stand gazing in disappointment. In this situation, first time, foundation of the law of distributing the wealth was established. And it was explained: You must not quarrel with one another in this matter. Owner of goods, collected in the battle, is Allah Almighty and His Messenger (grace, glory, blessings and peace be upon Him). Therefore, it will be distributed according to His prescribed Rule.

The Battle of Badr is one war of its kind in the world history. In it, the Muslims were three hundred and thirteen only in numbers. The Messenger of Allah Almighty (grace, glory, blessings and peace be upon Him) brought them and came out of Madinah on 3^rd Ramadan 2 AH. They had two horses only, {so, two persons were horsemen (riders), whose names are told in the history Miqdaad bin Umar  and Zubayr bin Awaam}, seventy camels (– upon which the people used to ride turn by turn), weapons and war equipment – existed in name only. They were challenged by a group of infidels, in which nearly all famous, great and well off people of Makkah participated. They were nine hundred and fifty in numbers, of which, one hundred were horse riders and all of them were equipped with necessary weapons and warlike ammunition. In such circumstances, victory of Muslims was a wonderful thing of that time and will remain like a miracle for ever. The date of this Battle is remember-able i.e. 17^th Ramadan 2 AH on Friday morning.

Seventy great people of the infidels of Makkah were killed in this battle, and seventy persons were arrested and brought by the Muslims to Madinah. From the Muslims, fourteen people were martyred; six of Muhaajiriin (Refugees from Makkah) and eight of Ansaar (belonged originally to Madinah). Circumstances, reasons and causes of that Battle have been described in this Surah, along with the Law of the Spoils of War, behavior with prisoners and many other useful matters for the guidance of Muslims. The people of Makkah were broken due to this Battle and the Muslims were held in awe and for them, a way to handle their enemies was opened.

War or oppression does not belong to Islam. It is one of those evils, which were found by Islam in the world and desired to bolt them out. But it could not be abolished. The foundation of conflict is – a wish to live better than others and a clownish way of fulfilling that wish, which human being has learnt from the wild beast, particularly ravenous animals. Islam desires to make the mankind human and teaches to guard the rights of other people. It shows the way that “How the human beings should live all together and mutually.

Islam does not have any relation with war. However, self defense is a right of every individual and nation. But if the mankind is not willing to become a mankind and make his power; a source of fulfilling own wishes, then he is such an existence who can surpass even the wild, ravenous beasts in fight. And with the power of his sense, he can develop the ways of fighting at very high scale.

Although, “the question of Jihad in Islam” is not too much complicated itself; but the human beings, who are like beasts, have made it also extremely difficult and complicated by using it for their personal aims.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazaar, Lahore, Lesson collected from Dars e Qur’aan published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English by Muhammad Sharif). https://youtu.be/OsCqqbpjIs0

Brief on Chapter Seven - Quran Chapter 7 – Summary (Pt-9, Stg-2) (L-1078) - درس قرآن

Quran Chapter 7 – Summary (Pt-9, Stg-2) (L-1078) - درس قرآن

Brief on Chapter Seven

Chapter ‘Al-‘A’raaf (The Heights) – Surah – 7)

‘A-‘uu-zu  Billaahi minash-Shay-taanir- Rajiim. 
(I seek refuge in Allaah from Satan the outcast)

Bis-Millaahir-Rah-maanir-Rahiim.
(In the name of Allaah, the Beneficent, the Merciful)

In the beginning of this Surah (Chapter), by addressing the Messenger of Allah Almighty, Muhammad (grace, glory, blessings and peace be upon Him), it is commanded: This Qur’an is a Great Magnificent Scripture and has been revealed unto You, so that You forewarn the entire humankind that, they have not to live in this world only but, after death, another life will be given to all of them and that is the actual life. Therefore, they should do such works which may be useful in that life. Benefits, pleasure and comfort of this life are for a few days which will end soon. And your all works, done here, will be weighed on the Day of Resurrection, keeping in view that those works, performed for the Hereafter, should be set apart from the works, done for temporary advantage of this world. And if those works are more in weight then you must be bestowed perpetual enjoyment and rest. But if (God forbid) the works of worldly benefits have become heavy, then you will come in the grip of permanent regret and restlessness. Then, it depends on the Mercy and Kindness of God Almighty that if any fortunate gets rid of it, otherwise it has been mentioned in the Holy Qur’an that such people will have to be tormented eternally.

Second reason of revealing the Holy Qur’an has been described that You should tell useful things continuously to those who believe.

It is essential for the human being that he must act in accordance with the Revelations of this last Scripture. He should not come in the deception or intimidation of any other, leaving It. Although many people will try to drive him on their track by claiming that they are friends and well-wishers, but none of them must be listened to.

After that, in which notional confusions were the human beings involved with effect from their birth to date, and which efforts were made by the Prophets and Messengers (peace be upon Them) to bring them out from them during every era, a brief outline has been given about all of them. The end of those people has been shown who did not obey the Prophets and Messengers (peace be upon Them) being trapped in worldly amusements, wealth and honor. In the context of their stories, precious advice and useful things have been described for our guidance, from which, the relevant results can be concluded every time. And the life can be made very pleasant.

At the end of the Chapter, it has been emphasized that it is necessary for the mankind that he should know his Lord. Those people who forgot their actual Lord for the sake of a few days of rest and temporary pleasures of the world and began to consider others as their patrons and protectors, they were caught in the snare of Satan.

In regards to “How to live in this world”, it has been described: Don’t care the saying and hearing of the people. Behave them with tolerance and forgiveness. But for the sake of any one, neither should you delay in good deeds and good things, and nor let others to do so. Withdraw from those who behave you with ignorance. Seek refuge in Allah Almighty if the devil seduces you. Give ear to Holy Qur’an when you hear or recite and act upon It. Remember Allah Almighty with true heart and count the beads of His name with your tongue. Consider yourself humble and weak before Him. Adore Him only. The Angels (peace be upon Them), Who are a pattern of goodness, whether they have; how much higher ranks, but even then they bow down before Allah Almighty.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazaar, Lahore, Lesson collected from Dars e Qur’aan published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English by Muhammad Sharif). https://youtu.be/gj4XzLnthk8

State of favorite Angels - Quran Chapter 7 – 206 (Pt-9, Stg-2) (L-1077) - درس قرآن

Quran Chapter 7 – 206 (Pt-9, Stg-2) (L-1077) - درس قرآن

State of favorite Angels

Chapter ‘Al-‘A’raaf (The Heights) – Surah – 7)

‘A-‘uu-zu  Billaahi minash-Shay-taanir- Rajiim. 
(I seek refuge in Allaah from Satan the outcast)

Bis-Millaahir-Rah-maanir-Rahiim.
(In the name of Allaah, the Beneficent, the Merciful)

إِنَّ ٱلَّذِينَ عِندَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ وَيُسَبِّحُونَهُۥ وَلَهُۥ يَسْجُدُونَ 206

206.  Lo! those who are with thy Lord are not proud to do Him service, and they praise Him and adore Him.   (Bow down)

206.  ‘Innal-laziina  ‘inda  Rabbika laa  yastak-biruuna  ‘an  ‘ibaa-datiHii  wa yusab-bihuuna-Huu  wa  laHuu  yas-juduun.  (As-Sajdah)

Commentary

Yastak-biruuna – this word has been derived from ‘Istikbaar, made from kibar, which means “haughtiness, vainglory, presumption, pride, conceit etc.” Hear it aims “to deny by saying about any good work that – it is against our dignity”.

‘Ibaa-dati – (worship, devotion, adoration, slavery), in the Holy Qur’an, it aims “expressing most humility”. The human beings have been prevented from expressing their extreme humiliation and humility before any other save it that; they can express their extreme humiliation and humility before Allah Almighty (Glorious is His name only), by standing, begging earnestly, leaning and bowing down, accepting by tongue and with the condition of heart. Doing so before any other than God Almighty is against His Dignity and it brings unto the ruin and destruction.

Yusab-bihuuna – this word is from tasbiih. Tasbiih is such an act, in which the tongue and the heart (both) take part. It means “they praise”, that is to say; they count the beads: Sub-haanAllaah (Good Allah, Heaven be praised). It aims that one has belief that Allah Almighty is Holy from all kinds of defects and vice; and along with it, to accept His purity with tongue by saying Sub-haanAllaah.

Yas-juduun – {they adore (God Almighty)}, this word has been derived from sajada, and origin of it is sajuud. This is a technical word of the Divine precepts of the Religion and it means “falling prostrate before Allah Almighty by propping forehead, nose, both hands, both knees and both feet thumbs on the ground, and its actual part is bowing head and putting the forehead on the earth”, which should not be before any other save Allah Almighty.

The human being was instructed in the previous verse that he should not be careless from Allah Almighty and the method of removing negligence was described that; it is “the remembrance of Allah Almighty”. The real purpose is “to pay heed every time to Allah Almighty and His remembrance in the heart. It is difficult for the mankind because; on one side, the works of the world do not let him live alone, whereas, on the other side; Satan tempts with his full effort and entices: You are most powerful yourself and overpower everyone with your sense. Then what is the need to accept that Unseen God is Greater than you? Such absurd thought has been annihilated in this verse.

It is commanded: There is another creature (Angels – peace be upon Them) more honorable than you; who are never proud before Allah Almighty and accept every time that He is the Greatest and the Pure. And they fall prostrate before Him. Are you more powerful and grandeur than Them that you have gripped up your loins on so much haughtiness? If you will not be slave of Allah Almighty, then you will be slave of your desires and will not disobey their command. The slavery of Allah Almighty is thousand times better than that.

One should bow down (fall prostrate) after reciting this verse or hearing from any other.  

Praise be to Allah Almighty, Surah ‘A’-RAAF (The Heights) ended here.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazaar, Lahore, Lesson collected from Dars e Qur’aan published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English by Muhammad Sharif). https://youtu.be/ecl--0egUIA

Remember Allah within yourselves humbly - Quran Chapter 7 – 205 (Pt-9, Stg-2) (L-1076) - درس قرآن

Quran Chapter 7 – 205 (Pt-9, Stg-2) (L-1076) - درس قرآن

Remember Allah within yourselves humbly

Chapter ‘Al-‘A’raaf (The Heights) – Surah – 7)

‘A-‘uu-zu  Billaahi minash-Shay-taanir- Rajiim. 
(I seek refuge in Allaah from Satan the outcast)

Bis-Millaahir-Rah-maanir-Rahiim.
(In the name of Allaah, the Beneficent, the Merciful)

وَٱذْكُر رَّبَّكَ فِى نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ ٱلْجَهْرِ مِنَ ٱلْقَوْلِ بِٱلْغُدُوِّ وَٱلْءَاصَالِ وَلَاتَكُن مِّنَ ٱلْغَٰفِلِينَ 205

205.  And do thou (O Muhammad) remember thy Lord within thyself humbly and with awe, below thy breathe, at morn and evening, and be not thou of the neglectful.

205.  Wazkur-Rabbaka  fii  nafsika  tazarru-‘anw-wa  khiifatanw-wa  duunal-jahri  minal-qawli  bil-quduwwi  wal-‘aasaali  wa  laa  takum-minal-gaafi-liin.

Commentary

Tazarru-‘an – (humbly), this word has been derived from zar-‘un, which means “humbleness, self-abasement”. From its origin, a word zaraa-‘at is more in common use, which means “to consider oneself a trifle, mere nothing and quite helpless”. Tazarra‘ means “to make one’s condition such as the helplessness and feebleness manifests from it”.

Khiifatan – (with awe, being afraid of), this word is made from khawf, and the word under discussion is used for exposing the condition of fear, that is to say; Remembering Allah Almighty by producing the condition of fear in oneself.  

Quduwwi  - it is first part of the day i.e. the morning, a.m. (also A.M.) – ante-meridium (before noon). The morning time is called gudwatun and bukratun also.

‘Aasaali – this word is plural of ‘asiil. ‘Asiil is the time when sharpness of the sun has lessened, the evening time is close and the sun is going to set i.e. second part of the day (p.m. or P.M. – post-meridium). ‘Aasaali – the last hours of the day.

It appeared from the previous verse that Holy Qur’an has been sent down in the world to tell the human being those things which are useful for him. Therefore, it is incumbent that when the Holy Qur’an is being recited, it must be listened carefully and whatever is being taught, should be understood properly. From it, the door of mercy opens and the forgotten useful matters come to mind. So, Holy Qur’an is a complete Dhikr (Remembrance).

In this verse, in addition, the importance regarding remembering and making mention to Allah Almighty every time has been described and instructed its method. It is commanded: And do you remember your Lord within yourselves thus; expressing your humility. Reflection of God’s Greatness, Grandeur and His Fear must be in the hearts. He should be remembered in the heart and by the tongue continuously but the voice must not be noisy.

For remembrance of Allah Almighty, particularly morning and evening are well-adjusted times, although, one must not be careless any time from His heed. First impression of hearing the Holy Qur’an with attention becomes obvious in such form that Dhikr (Remembrance) of Allah Almighty remains current on the tongue of humankind. Along with the tongue, the heart should continue it also and the voice should not be much high during His remembrance. Verbal remembrance is performed in the beginning and the heart is habituated to associate the tongue. After that, the heart precedes in the remembrance and makes the tongue its companion too. At that time it should be considered that some negligence has been removed by Allah Almighty and the real aim of God’s remembrance has been acquired. In the process of time, the carelessness vanishes and the heart of human seems to be meditated in the remembrance of Allah Almighty. In such condition, mankind gains the habit of the Angels (peace be upon Them) who are engaged every time in the Remembrance of God Almighty.

Farishton se behtar hae insaan honaa,

Magar is mein lagti hae mehnat ziadah.

   

(The man is better than the angels. But more effort is required into it).

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazaar, Lahore, Lesson collected from Dars e Qur’aan published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English by Muhammad Sharif). https://youtu.be/Zz_Nuh7DSAw

How is Qur’an a Source of Mercy? - Quran Chapter 7 – 204 (Pt-9, Stg-2) (L-1075) - درس قرآن

Quran Chapter 7 – 204 (Pt-9, Stg-2) (L-1075) - درس قرآن

How is Qur’an a Source of Mercy?

Chapter ‘Al-‘A’raaf (The Heights) – Surah – 7)

‘A-‘uu-zu  Billaahi minash-Shay-taanir- Rajiim. 
(I seek refuge in Allaah from Satan the outcast)

Bis-Millaahir-Rah-maanir-Rahiim.
(In the name of Allaah, the Beneficent, the Merciful)

وَإِذَا قُرِئَٱلْقُرْءَانُ فَٱسْتَمِعُوا۟ لَهُۥ وَأَنصِتُوا۟ لَعَلَّكُمْ تُرْحَمُونَ 204

204.  And when the Qur’an is recited, give ear to it and pay heed, that ye may obtain mercy.

204.  Wa  ‘izaa  quri-‘al-Qur-‘aanu  fas-tami-‘uu  lahuu  wa ‘ansituu  la-‘allakum  turhamuun.

Commentary

‘As-tami-‘uu – (give ear, hear with care), it is a word of command. Origin of it is‘astamaaa’ which has been derived from sama’. Sama’ means “ear and power of hear”. ‘Astamaaa’ means “to make such power full useful”.

‘Ansituu – (pay heed, be silent), it is a word of command also which is from ‘ansaat. Origin of it is nasat which means “silence”. ‘Ansaat means “to be quiet”.

Turhamuun – (ye may obtain mercy). This word has been derived from Raham. Rahmat is another form of the same word. These both words are in common use, so nobody thinks in the meanings of these words. Raham means “to give the necessitous immediately that thing which is necessary for him/her”. Rahmat is the thing with which; the necessity is fulfilled immediately. An individual gives anything to someone feeling pity. God Almighty gives His every creature with His tremendous generosity; every that thing which is necessary for it.

Allah Almighty gave Holy Qur’an to the human beings so that they may fulfill their religious and worldly necessities. It is a Miracle of His Pity, and the Holy Qur’an is a Mercy; given by Him, from which; every mankind can reap advantage. And in fact, Holy Qur’an is Mercy for only that individual who reaps advantage from It.

In this verse, it has been analyzed “how to reap advantage from Holy Qur’an” so that the Mercy is established, as though; first step of reaping advantage from it is this. It is commanded that Holy Qur’an is Guidance and Mercy for its believers. But the condition is that one should try to reap advantage from it. Now; if you wish to reap advantage from it, at first; you have to do the following:

1.    Give ear to (listen to) it when Holy Qur’an is being recited and try to understand that; what is it saying to you?

2.    Pay heed (be silent entirely), give up talking, telling or looking hither and thither, because by doing so, the attention is divided and although the sound comes in the ear but one cannot understand its meanings.

Listening to that way, Holy Qur’an can be means of Mercy for you, that is to say; you can get everything from it useful to you and It can help you in every difficulty. The Companions (may Allah be pleased with all of Them) remembered this command. They used to engage their full attention on listening when Messenger of Allah Almighty (grace, glory, blessings and peace be upon Him) used to recite the Holy Qur’an. As soon as they used to hear, its meanings were lodged into their hearts. If they felt any difficulty in understanding anywhere, then after recitation, everyone used to ask immediately and they used to bear in mind which response they received. It was the result that Holy Qur’an guided them in all matters and they used to act according to Its commands. The world knows that success, which they gained in the world and the Hereafter.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazaar, Lahore, Lesson collected from Dars e Qur’aan published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English by Muhammad Sharif). https://youtu.be/p3disSeXil8