The guilty should not be supported - Quran Chapter 4-107 & 108 (Pt-5, Stg-1) (L-594) - درس قرآن

Quran Chapter 4- 107 & 108 (Pt-5, Stg-1) (L-594) - درس قرآن

The guilty should not be supported

Surah ‘An-Nisaaa’  (Women) – Chapter – 4) 

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

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

  وَلَا تُجَٰدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا 107

 يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَمِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا 108

107.  And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful.    108.  They seek to hide from men and seek not to hide from Allah; and He is with them when by night they hold discourse displeasing unto Him. And Allah surroundeth what they do.

107.  Wa  laa  tu-jaadil  ‘anil-laziina  yakh-taanuuna  ‘an-fusahum.  ‘InnAllaaha  laa  yuhibbu  man  kaana  khaw-waanan  ‘asii-maa. 108.  Yastakh-fuuna  minan-naasi  wa  laa  yastakh-fuuna  minAllaahi  wa  Huwa  ma-‘ahum  ‘iz  yu-bayyi-tuuna  maa  laa  yarzaa  minal-qawl.  Wa  kaanAllaahu  bimaa  ya’-maluuna  Muhii-taa.

Commentary

Laa  tu-jaadil – (plead not), this word has come out from jadaal, which means “to quarrel on behalf of someone else and talk in support of him”. Its origin is jadala. Laa tu-jaadil means “you should not side with, quarrel and help”.  

Khaw-waanan – (big deceitful), it has been derived from khiaa-nat, literal meaning of which is “to commit dishonesty”. Khaa-‘in is from the same which means “the person who deceives”.

Yastakh-fuuna – (they seek to hide), origin of this word is khafaa, which means “to be concealed”. This concealment is due to fear or shame; however it aims “to hide due to shame”.

Muhii-tan – (One who surrounds), this word is from ‘ahaa-tah. Muhiit is such a circle, from which, it may not be possible to come out. Here it aims that “Allah has surrounded the deceitful and treacherous people in such a way that they are unable to be released from His seizure”.  

The reason of revelation about this verse has been mentioned in its previous verse that a Muslim had stolen, whose name was Ta’mah. With whom (the Jew), he deposited the theft items, his name was Zayd. When the stealth was traced, Ta’mah tried to let the people have faith that the thief was Zayd (the Jew). In the morning, the supporters of Ta’mah referred the matter to the Messenger of Allah Almighty (grace, glory, blessings and peace be upon Him) and swore that the thief was Zayd. Ta’mah did not steal.  

It is being commanded in this verse, “You should not side with the dishonest and his defenders. They have been bent on treachery and a lie intentionally, supporting illicit their person, and Allah Almighty does not like the treacherous and deceitful people. They are double sinners. They try to save the thief and secondly they are accusing of theft an innocent person. They fear and feel shame from the people but do not fear; and seek not to hide from Allah Almighty. He is with them every time, when by night they hold such discourse, which displeases unto Him. They can be concealed from the people but how can hide from Allah Almighty, Who has surrounded them?

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazar, Lahore, Lesson collected from Dars e Qur’an published By Idara Islah wa Tableegh, Lahore (translated Urdu to English  by Muhammad Sharif).

https://youtu.be/ecx8WXInSYk

Impartiality without partiality - Quran Chapter 4-105 & 106 (Pt-5, Stg-1) (L-593) - درس قرآن

Quran Chapter 4- 105 & 106 (Pt-5, Stg-1) (L-593) - درس قرآن

Impartiality without partiality

Surah ‘An-Nisaaa’  (Women) – Chapter – 4) 

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

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

  إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا 105

  وَٱسْتَغْفِرِ ٱللَّهَ إِنَّ ٱللَّهَ كَانَغَفُورًا رَّحِيمًا 106

105.  Lo! We have revealed unto thee the Scripture with the Truth, that thou mayst judge between mankind by that which Allah has shown thee. And be not thou a pleader for the treacherous. 106.  And seek forgiveness of Allah. Lo! Allah is Ever-Forgiving, Merciful.

105.  ‘Innaaa  ‘anzalNaaa  ‘ilay-kal-Kitaaba  bil-Haqqi  litahkuma  bay-nannaasi  bimaaa  ‘araakAllaah.  Wa  laa  takul-lil-khaaa-‘iniina  khasiimaa. 106.  Wastag-fiRillaah.  ‘InnAllaaha  kaana  Gafuurar-Rahiimaa.

Commentary

Tahkuma – (You may judge), it has made from hakama, which means ‘to settle, to decide, to make a judicial decision, to command about something’.  

‘Araaka – (you are caused to know or understand, you are shown), this word has been made from ‘araaa-‘ata, which has come out from rawayta. It means to observe, to see, and ‘araaa-‘ata means ‘to show and to cause to understand’. Here it has been used in these meanings.

Khasiimun – (pleader), it means ‘to plead for any person or against any person’, that is to say; ‘to try to adjudge any person criminal’.

Usually this bad habit is found in the persons, who are weak in their belief that they try to change the people’s view about that crime which they have committed personally and say that it was committed by so and so person, to save themselves from the punishment, so that they may be let off and the other may be trapped. During the reign of the Messenger of Allah Almighty (grace, glory, blessings and peace be upon Him), there was such a Muslim, who made hole through a wall of any person, stole a bag filled with flour and some weapons from his house and brought to own home. Accidentally the bag was torn. The flour fell in the entire way constantly. He thought, “If I will keep it in my house, I will be caught”. At night he deposited both things with a Jew. When the sunlight grew in the morning, the owner of flour and weapons reached his house by tracing out of the flour, which was fallen in the way. But the both things did not exist in his house. He came out and observed that the line of fallen flour was going ahead. In short, he reached the house of the Jew. He arrested the Jew, when he saw his items at his home. The Jew said, “These things have been deposited with me by so and so person. I have not stolen them”. The thief and his family told that the Jew was a thief.

When this wrangling was brought to the Messenger (grace, glory, blessings and peace be upon Him) for judgment, the patrons of the thief swore that he was not thief, but the Jew was thief. Upon their evidence the Jew stood criminal and the Messenger (grace, glory, blessings and peace be upon Him) was going to decide against the Jew, but this verse and some of the next verses were revealed.

It has been commanded in the verse, “We have revealed unto you the Scripture (Holy Qur’an) with the Truth, so that you may judge correctly in Its light among the mankind by the Guidance which Allah Almighty has shown to you. Whether the quarrelsome are good or bad, whether they are believers or infidels, you should settle the true as a true and the liar as a liar, and decide with justice without favoritism. Since there was a fear of partiality, so you should seek forgiveness of Allah Almighty, He is Ever-Forgiving, Merciful.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazar, Lahore, Lesson collected from Dars e Qur’an published By Idara Islah wa Tableegh, Lahore (translated Urdu to English  by Muhammad Sharif).

https://youtu.be/xCKla3fv9r0

Do not loosen the enemy - Quran Chapter 4-104 (Pt-5, Stg-1) (L-592) - درس قرآن

Quran Chapter 4- 104 (Pt-5, Stg-1) (L-592) - درس قرآن

Do not loosen the enemy

Surah ‘An-Nisaaa’  (Women) – Chapter – 4) 

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

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

  وَلَا تَهِنُوا۟ فِى ٱبْتِغَآءِ ٱلْقَوْمِ إِن تَكُونُوا۟ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لَا يَرْجُونَ وَكَانَ ٱللَّهُ عَلِيمًاحَكِيمًا 104

104.  Relent not in pursuit of the hostile people. If ye are suffering, lo! They suffer even as ye suffer and ye hope from Allah that for which they cannot hope. And Allah is Ever-Knower, Wise.

104.  Wa  laa  tahinuu  fib-tigaaa-‘il-qawm.  ‘In  takuunuu  ta’-la-muuna  fa-‘innahum  ya’-lamuu-na  kamaa  ta’-lamuun.  Wa  tar-juuna  minAllaahi  maa  laa  yar-juun.  Wa  kaanAllaahu  ‘Aliiman  Hakiimaa.  \

Commentary

Laa  tahinuu – (Do not relent), it is from wahan, which means ‘to relent, to lose spirit or courage, to be inactive, to become loose’.

Ta’-la-muuna – (You suffer), this word is made from ‘alam, which means suffering, distress, ache. Origin of ta’-la-muuna and ya’-lamuu-na is the same. One’s tense is second person plural and the other is of third person plural.

Tar-juuna – (You hope), it has been derived from rajaaa’ which means ‘thought, hope, reliance’. Tar-juuna is from the tense of second person plural, and yar-juun is third person plural.

In the beginning, the Muslims were not allowed to strive and fight. But they were ordered, “You are prevented from fighting with the Makkan people whether they tease you as much as they wish, and you should establish the worship and pay the poor-due”. But when transgression of the infidels of Makkah overstepped bounds, even to the extent that the Muslims had to leave their families and homes, and they immigrated to Madinah. The Messenger of Allah Almighty (grace, glory, blessings and peace be upon Him) had also to take shelter there. Notwithstanding the people of Makkah continued molesting them. Then helpless Muslims were commanded that they should fight and strive. When the order regarding strife and fight was given once, then later on, rules and regulations about it were explained and they were guided.

In this chapter, mention of fighting has been running with effect from very earlier. It has been guided in this verse, “While the quarrelsome people have already begun fighting and you have to fight, then these mischievous should be punished severely and fully, so that you may get freedom from their sedition and disturbance. It has surely been proved from their previous deeds that until they would not be punished properly, neither they themselves would remain in peace, nor would let others to sit comfortably. So you should fight against them with full force. No laziness and relent should be from your side. Which distress, trouble and ache you suffer due to war, they suffer also even as you suffer. Don’t care them; on the contrary, you should make up your minds to finish this quarrel forever.

In the distress, pain and restlessness, you and your enemy (both) are equal. Even then, there is a difference among you and them like the distance among the earth and the sky. Anyhow, you have such hopes from your Lord, which they do not have. If you won the war, you are hero, and if you are slain, then you are martyrs. In both conditions there is a strong promise of rest and comfort in the Hereafter for you, in which there is no doubt. And remember it also that only some days’ advantages of the world have been exciting them for war, which do not have any base, while you are fighting by the command of Allah Almighty.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazar, Lahore, Lesson collected from Dars e Qur’an published By Idara Islah wa Tableegh, Lahore (translated Urdu to English  by Muhammad Sharif).

https://youtu.be/PHrN4CIGil0

God’s remembrance besides prayer - Quran Chapter 4-103 (Pt-5, Stg-1) (L-591) - درس قرآن

Quran Chapter 4- 103 (Pt-5, Stg-1) (L-591) - درس قرآن

God’s remembrance besides prayer

Surah ‘An-Nisaaa’  (Women) – Chapter – 4) 

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

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

 فَإِذَا قَضَيْتُمُ ٱلصَّلَوٰةَ فَٱذْكُرُوا۟ ٱللَّهَ قِيَٰمًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ فَإِذَا ٱطْمَأْنَنتُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ إِنَّ ٱلصَّلَوٰةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَٰبًامَّوْقُوتًا 103

103.  When ye have performed the act of worship, remember Allah, standing, sitting and reclining. Then when ye are in safety, observe proper worship. Surely worship at fixed times hath been enjoined on the believers.

103.  Fa-‘izaa  qazay-tumus-Salaata  faz-kurUllaaha  qiyaa-manw—wa  qu-‘uudanw-wa  ‘alaa  junuubikum.  Fa-‘izat-ma’-nan-tum  fa-‘aqii-mus-Salaah.  ‘In-nas-Salaata  kaanat  ‘alal-Mu’-miniina  kitaabam-maw-quutaa.

Commentary

Qazay-tum – {(ye) have performed}, this word has been derived from the word Qazaa, which means ‘performed, completed, finished’. Here Qazaa has been used for completion of the worship at fixed times.

Junuubi – it is plural of Janab, which means ‘side, sideways, to lie down towards one side and to recline’, the aim from ‘alaa  junuubikum is ‘you recline, you lie down aside’.

Maw-quutan – (at fixed times), this word has come out from Waqt, which means ‘the time’.

‘Uz-kurUllaaha – (Remember Allah), Zikr means ‘remembrance’. Wird and waziifah are hence called zikr, because by performing these acts, a believer repeats the names of Allah (Almighty) and supplications, memorizes them again and again.  

In the previous verse, it was described, “How to offer prayer while you are facing the enemies’ attack directly and during war condition”. It is evident that certainly; there will be confusion, un-contentment and narrowness during such condition. But the prayer is to be performed as and when its time is In, in each condition (whether there is war or peace; and either sick or on journey). But since the remembrance of Allah Almighty cannot be fulfilled properly due to fear and confusion at such time, therefore, it has been instructed, “Remember Allah in the condition of standing, sitting and reclining, after performing the act of worship (prayer)”. There is no restriction of any kind for His remembrance.

The intention of the prayer is to remember Allah Almighty, to attend only to our Creator, our Lord, our Master returning from each side. Therefore, whenever the peace time begins and the fear of fighting etc. is driven back, then you should perform the act of worship in such a manner that as the prayer has its right to be offered. All parts of the prayer should be performed slowly; staying; regularly. Try to be in love with the remembrance of Allah Almighty. Offer the prayer punctually in time in accord with all principles, when the time of worship starts. However, any particular time is not fixed for the remembrance of Allah Almighty. You can remember Him every time in your heart.

Several matters have been manifested from these verses, which we should keep in view in all respect. The prayer is of such kind of duty, which cannot be warded off in any form. It will be performed somehow or other, whether you are in the battlefield or it is the peace time, whether you are sick or traveling or there is any trouble. Secondly the prayer at fixed times has been enjoined on the believers. Neither it can be offered without time, nor can it be postponed.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazar, Lahore, Lesson collected from Dars e Qur’an published By Idara Islah wa Tableegh, Lahore (translated Urdu to English  by Muhammad Sharif).

https://youtu.be/tJL6kygFix4

Care is must - Quran Chapter 4-102b (Pt-5, Stg-1) (L-590) - درس قرآن

Quran Chapter 4- 102b (Pt-5, Stg-1) (L-590) - درس قرآن

Care is must

Surah ‘An-Nisaaa’  (Women) – Chapter – 4) 

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

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

وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌأُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةًوَٰحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ وَخُذُوا۟ حِذْرَكُمْ إِنَّ ٱللَّهَ أَعَدَّ لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا 102

102b.  Those who disbelieve long for you to neglect your arms and your baggage that they may attack you one for all. It is not sin for you to lay aside your arms, if rain impedeth you or you are sick. But take your precaution. Lo! Allah has prepared for the disbelievers shameful punishment.

102b.  Wad-dallazii-na  kafaruu  law  tag-fuluuna  ‘an  ‘asli-hatikum  wa  ‘amti-  ‘ati-kum  faya-miiluuna  ‘alaykum-  may-latanw-waahidah. Wa  laa  junaaha  ‘alaykum  ‘in-  kaana  bi-kum  ‘azam-mim-matarin  ‘aw    kuntum-marzaaa  ‘an-  taza-‘uuu  ‘asli-hatakum.  Wa  khuzuu  hiz-rakum.  ‘InnAllaaha  ‘a-‘adda  lil-kaafiriina  ‘azaabam-muhiinaa.

Commentary

Wad-da – (wish, long, desire eagerly), it is from wadd, which means ‘to love, to like and to want’. The word Waduud has also come out from it.

‘Amti-  ‘ati-kum  - (Your baggage), it is plural of mataaa’, which means ‘the things of necessity, that baggage which is compulsory’.

Ya-miiluuna  - {they (may) attack (you)}, it has been derived from miil. Miilaan is also from it, which means ‘to bow aside, to incline to, to turn, to attack, to rush in, to break upon’.

Muhiinan – (shameful, dishonorable, disgraceful), this word is made from ‘Ahaanat, which means ‘to abase, to insult, to disgrace or to show down’.

After the mention about the curtailed Prayer during journey, the Prayer in the condition of fear has been described. Now, it is the last part of this verse, in which it has been explained that during war every task should be performed carefully and intellectually. You have been given facility in the prayer during war condition. Even then, you should worship keeping in view the planning of your enemy and escaping from their attack. The enemies lie in wait for your carelessness that as soon as they find you in relaxed condition, they break upon you forthwith.

Therefore, you are instructed that you should keep your arms and equipment dressed upon your bodies during offering the prayer, so that, observing your readiness, they may not find opportunity of sudden attack over you. However, if it becomes difficult to lift the weapons due to any reason and performing the prayer acts like prostration etc. become impossible, for example someone is either deadly injured or it is cause of trouble to prostrate or to bow for praying duly dressed with weapon, then there is no objection in keeping the weapon aside. It will not be considered a fault to put it on the ground.

This command is for you for the purpose that there is dire need of care in war. You should make up “the equipment of safety” to frighten your enemy. Trust in Allah Almighty, after that, be hopeful about His Dignity and believe that He has prepared shameful torment for the infidels, who have come to ruin you, considering that you were weak.

Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazar, Lahore, Lesson collected from Dars e Qur’an published By Idara Islah wa Tableegh, Lahore (translated Urdu to English  by Muhammad Sharif).  

https://youtu.be/LVpmnr5DovU