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TAFSIRI GUIDE TO THE QURAN
Surah FATIHA; Surah BAQARAH
Introductory Note for the
“Tafsiri-Guide to the Quran”
visit also:
http://www.m-saleemdada.com/
Al-Hamdu Lillah
By the name of Allah, the true Lord, I, MSD, state that I am fully aware that to provide TAFSIR to the Quran is the work that needs high caution yet even in the presence of many wonderful TAFASIR (Commentaries for the Quran), I have endeavored with total trust on Allah for accuracy to write this concise “Tafsiri-Guide to the Quran” as I intend to present the Tafsir of AAYAAT by such observation insha-Allah that might facilitate still the understanding of the Quran; AAYAAT means here the verses of the Quran (but it also means keeping the context in view at the Quran, all revelations provided by Allah; miracles provided by Allah; signs provided by Allah; evidences provided for something by Allah; so it has variety in meanings yet all related to tell some blessing provided by Allah; Al-Hamdu Lillah); note that whenever I, MSD, write that the AAYAT tells (or verbs to that effect) or the Ruku tells or the Surah tells or the Quran tells, these all have the meaning that Allah only has provided this message as the Quran is His Word that is the basis to Islam while the SUNNAH of the Prophet PBUH explains it for practice so the Muslims have to follow the SUNNAH too; the Surah means a chapter that comprises of many of Ruku which means the sections in the Surah while the Surah that are voluminous are like booklets in the Quran; Al-Hamdu Lillah; note that the last thirty-five Surah have only one Ruku each and note also that I, MSD, would insha-Allah write this Tafsiri-Guide in four parts in which, the first part would remain from FATIHA to Surah TAUBAH (the ninth Surah), the second part would remain from Surah YUNUS to Surah FURQAN (the twenty-fifth Surah); the third part would remain from Surah SHUA’RAA to Surah QAAF (the fiftieth Surah) and the last part would remain from Surah ZARI’AAT to the last insha-Allah; I, MSD, would write notes insha-Allah (if Allah wills) up-to Surah-QAAF (the Fiftieth Surah) on every Ruku and then to the last of the Holy Book Quran, I would present sixty-four notable brief commentaries, each for each of the Surah insha-Allah; may Allah help me in this most honorable task; Al-Hamdu Lillah; please note that the authentic Ahadith are highly important in the TAFSIR for the Quran (and also the specific reasons that were the cause to the descent of some of AAYAAT) so Al-Hamdu Lillah, I have kept them in view in writing this Tafsiri-Guide though mostly, I have not mentioned them to keep my notes brief yet comprehensive; Al-Hamdu Lillah; the translation that I, MSD, have presented here is basically of M.H. SHAKIR (though I have tried to improve its wording at places); please note also that any of the Muslim persons that takes-up such task must have the significant awareness of seven of issues that relate to the knowledge of the Quran directly; (1)-he must understand the Holy Book Quran in Arabic without any translation; (2)-he must know the USUL (principles) related to TAFSIR; (3)-he must know the TAFSIR of all AAYAAT in general and must have in view the occurrence of the related AAYAAT to those that he interprets by TADABBUR, at other places in the Quran (TADABBUR is the high level of observation to understand the Holy Book Quran while the other term to its study is TAZAKKUR that is to understand it in the most simple manner); (4)-he must know the USUL related to Ahadith (the narrations that relate to the sayings of the Last Prophet Muhammad PBUH, his deeds, his silence over some action and in fact all that is related to that great man, the last Messenger of Allah); (5)-he must know the authentic Ahadith well especially related to the Islamic commands; (6)-he must know the USUL related to FIQH (the study that guides to put the Islamic commands into manifest practice by the observation of the Quran and the SUNNAH which is the term used for the Prophet‘s sayings, deeds, silence and his total attitude towards all matters of life so Ahadith narrate the SUNNAH but these both terms are often used interchangeably); (7)-he must know the rulings of the FIQH in general on all issues related to the human life; having said this, please note that Al-Hamdu Lillah, this Tafsiri-Guide has its basis on the Quran itself; it has assistance of the Books of Ahadith (with the study of their explanatory books) that include SAHIH-BUKHARI, MUATTA-Imam-Malik (as transmitted by Ibnul-Qasim), Abu-Dawud, Ryadhus-Salehin and Tirmidhi; may Allah have mercy on the good persons that presented the notable books on Ahadith; it also takes into account the teachings of FIQH that relate to practicing Islam at the books on FIQH though with necessary reservation; note also that the books providing assistance to this guide also include many of Tafsiri works for the Quran among which are included commentaries “Bayanul-Quran-abridged” (by Ashraf Ali Thanvi) and “Anwarul-Bayan” (by Mufti Muhammad Aashiq Elahi); but especially included in these TAFASIR is "Bayanul-Quran" (by Dr. Asrar Ahmed); may Allah have mercy on all these good commentators; it takes assistance of the explanatory books for issues of Tafsir too that include Tarikh-Tafsir-o-Muffassirin (by Ghulam Ahmed Hariri); Al-Itqan (by Jalaluddin Suyuti); At-Tibyan (by Muhammad Ali As-Sabuni), Usule-Tafsir (by Ibne-Taymiah), Al-Fauzul-Kabir (by Shah Wali-Ullah) and many other books that relate to Tafsir in some way or the other; may Allah have mercy on all these good ULAMA of Islam; it also takes assistance (as secondary where appropriate keeping to the Islamic teachings) of the books of History & Psychology and of the books that relate to many other contemporary subjects; Al-Hamdu Lillah.
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The Names of Surah
(By the sequence in the Holy Book Quran)
1-FATIHA; 2-BAQARAH; 3-AALE-IMRAN; 4-NISAA; 5-MA’EDAH; 6-AN’AAM; 7-AARAAF; 8-ANFAAL; 9-TAUBAH; 10-YOUNUS; 11-HOODH; 12-YOUSUF; 13-RA’AD; 14-IBRAHIM; 15-HIJR; 16-NAHL; 17-BANI-ISRAEL; 18-KAHF; 19-MARIAM; 20-TA-HA; 21-ANBIYA; 22-HAJJ; 23-MOMINOON, 24-NOOR; 25-FURQAN; 26-SHUA’RAA; 27-NAML; 28-QASAS; 29-ANKABUT; 30-ROUM; 31-LUQMAN; 32-SAJDAH; 33-AHZAAB; 34-SABA; 35-FAATIR; 36-YA-SEEN; 37-SAAFFAAT; 38-SUAD; 39-ZUMAR; 40-MOMEN; 41-HA-MEEM AS-SAJDAH; 42-SHURA; 43-ZUKHRUF; 44-DUKHAN; 45-JATHIYA; 46-AHQAAF; 47-MUHAMMAD (PBUH); 48-FATH; 49-HUJURAAT; 50-QAAF; 51-ZAARIYAAT; 52-TOOR; 53-NAJM; 54-QAMAR; 55-RAHMAN; 56-WAQI’AH; 57-HADID; 58-MUJADILAH; 59-HASHR; 60-MUMTAHINA; 61-SAFF; 62-JUMU’AH; 63-MUNAFIQUN; 64-TAGHABUN; 65-TALAAQ; 66-TAHREEM; 67-MULK; 68-QALAM; 69-HAAQQAH; 70-MA’ARIJ; 71-NOOH; 72-JINN; 73-MUZZAMMIL; 74-MUDHDHATHIR; 75-QIYAMAT; 76-DAHR; 77-MURSALAAT; 78-NABA; 79-NAZI’AAT; 80-ABAS; 81-TAKWIR; 82-INFITAAR; 83-MUTAFFIFIN; 84-INSHIQAQ; 85-BURUJ; 86-TARIQ; 87-AA’LA; 88-GHASHIYA; 89-FAJR; 90-BALAD; 91-SHAMS; 92-LAYL; 93-DHUHA; 94-ALAM-NASHRAH; 95-TEEN; 96-ALAQ; 97-QADR; 98-BAYYINAH; 99-ZILZAAL; 100-AA’DIYAAT; 101-QARI’AH; 102-TAKATHUR; 103-ASR; 104-HUMAZA; 105-FEEL; 106-QURAYSH; 107-MAA’UN; 108-KAUTHAR; 109-KAAFIRUN; 110-NASR; 111-LAHAB; 112-IKHLAAS; 113-FALAQ; 114-NAAS
Note that Allah gave the responsibility to Muhammad PBUH, His last Messenger, to provide the message of Allah to all peoples of the world by the Quran; there are two periods of his life after Allah appointed him as His last Messenger that are the MAKKI period (from 610 AD) and the MADANI period (from 622 AD to 632 AD) that started at his migration from Makkah to Madinah (which is named as HIJRAH); as there is difference in the sequence in which the Surah descended and in the sequence in which they come at the Quran by which we would study this Tafsiri-Guide, so the numbers that I, MSD, have provided with them, mark the most probable year at which Allah gave the Surah to the Prophet Muhammad PBUH; the MAKKI period commences by MK-1 and the last year for the MAKKI period is MK-12 (whereas “MK” stands for MAKKI); the MADANI period is from H-1 to H-11 (whereas “H” stands for HIJRAH); Al-Hamdu Lillah.
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Surah FATIHA
(Consists of one Ruku; MK-2)
In the name of Allah, the Beneficent, the Merciful.
1. All praise is due to Allah, the Lord of the Worlds.
2. The Beneficent, the Merciful.
3. Master of the Day of Judgment.
4. You do we serve and You do we beseech for help.
5. Keep us on the right path.
6. The path of those upon whom You have bestowed favors. 7. Not (the path) of those upon whom Your wrath is brought down, nor of those who go astray.
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By the name of Allah, just after the Introductory Note to the “Tafsiri-Guide to the Quran”, I, MSD, seek His protection from the Satan and take the start for it (at the 15th day of April 2019); note that Surah FATIHA has many significant points and one of them is that this Surah is the statement by the creation of Allah in the praise of Allah, the only Creator of all the creation and He always has all His attributes and He only is the true Lord; Al-Hamdu Lillah; Allah has provided it to the mankind (and even to the JINN) so that they ask Allah for the Guidance to the right path in this manner; with other of its good names, it is mostly named as FATIHA (the opening one) as it is the first Surah of the Holy Book Quran; it is also mentioned as AS-SABUL-MATHANI (the seven oft-repeated verses; note that Surah FATIHA is necessarily recited at the SALAH) at Surah HIJR-87 and also designated as UMMUL-Quran (the basis to the Quran); it is the first Surah that descended complete in the very beginning when WAHI (the Revelations) commenced to come to the last Prophet Muhammad PBUH; Allah has taught the Man here how to ask for the true guidance and so these are the seven verses by which he asks Allah for the Guidance from Him to the right path that comprises of all attitudes which bring the pleasure of Allah; note well that according to the Quran, the only aim of life is to get His pleasure by total surrender to Him and besides this, there is no other aim of life (see Surah ZAARIAAT-56); when all good persons seek to get His pleasure, that leads the world to become the symbol of Paradise; Al-Hamdu Lillah; it tells that when the person has to ask for the guidance in any issue, he must praise Allah that He only is the true Provider of all the good tangible and the intangible things and He only is the true Lord; then he must confess to his humbleness in front of Allah with the clear statement that he truly is among those who are total slaves to Allah; he truly needs His assistance to get the guidance to believe Him righteously and to get the true awareness of how to shape his deeds according to that righteous belief; he must ask for the right path and must indicate in clear terms that he understands well that the right path is the path on which those persons led their lives whom Allah blessed; Surah NISAA-69 tells us that these include the Messengers of Allah (NABIYYEN), the most truthful persons (SIDDIQIN) who work their lives wonderfully according to the teachings provided by the Messengers and among them were those too who helped them at their respective times with all fervor, the martyrs (SHUHADA who stand practically as witnesses to the word of Allah) who fight the enemy at necessity (physically and verbally) in favor of the practice and the defense of the good teachings of Islam in the way of Allah and the righteous persons (SALIHIN) who also keep their true Belief and all their activities to Islamic Teachings; Al-Hamdu Lillah; here, there is the indication as at other places in the Quran, that all the righteous persons must have their true Belief and their deeds in accordance with the known righteous persons in Islam (that comprises of the Commands of Allah that came to manifestation in total at the golden times of the last Prophet Muhammad PBUH) to get the true success at AKHIRAT; all the righteous persons must care that they must not amend in practice any of the basic Commands of Allah purposely by their own (like how the Jews did) as that would bring the wrath of Allah to them and must also care that they must not add any command to the basic Commands of Allah leaving His actual commands unwittingly by their own (like how the Christians did) as that would lead them astray from the right path; Muslims have to say AMEN after the recitation of the FATIHA as it is DUA to Allah (asking Allah for the true guidance); Al-Hamdu Lillah; the Quran asks Muslims to take protection of Allah from the cursed Satan when someone of them reads the Quran (the appreciable stance is that he would take the shelter of Allah from the Satan individually while when he asks for the Guidance to the right path, he would ask for it for all of those who intend for it); he must also start its recitation by the name of Allah (the Muslim person must start every good work by the name of Allah as it denotes his gratitude to Allah for the opportunity he has received from Him to do the good work and also denotes the asking for other of such good opportunities); the AAYAT - “BISM-ALLAH-ARRAHMAN-ARRAHIM” - that recites the name of Allah is the fixed AAYAT at the beginning of all Surah (except for TAUBAH) and it also is the part of AAYAT-30 of Surah NAML; now, among the most notable points here, one is that each of the AAYAAT of this Surah is explanatory to its previous AAYAT being relevant to it; the first AAYAT at Surah FATIHA is where the creation of Allah (especially the JINN and the Man) praises Allah with all the gratitude towards Him that He only is the Creator of all the creation; this implies that He is from all times to all times with all of His attributes that are of Him from all times to all times (QADEEM) and all of His attributes are His very own (ASL) and all of His attributes are limitless (LA-MEHDUD); this AAYAT has the term “RABBUL-AALAMIN” so note that the singular of AALAMIN is AALAM that means the world and as such, AALAMIN means all the worlds that He has created; this includes the world of human beings, the world of JINN, the world of angels, the world of birds, the world of animals, the world of marine-life, the world of plants, the world of insects and all other groups that He has created and that He has named here as AALAMIN; please note that the term “RABB” that occurs here is highly significant in understanding of the Holy Book Quran; RABBUL-AALAMIN means the true Lord that nurtures all His creation so Allah has not left His creation just after creating them but He nurtures them to height; so this beautiful AAYAT denotes three things about Allah that He only is the Creator of all the creation; that He always has all of His good QADEEM, ASL, LA-MEHDUD attributes totally which denote His absolute authority; that He is RABBUL-AALAMIN, the only true Lord of all, so He asks for total obedience from all of His creation, that is most sincere; Al-Hamdu Lillah RABBEL-AALAMIN; the Quran has indicated at places that many of the total wrong persons did believe Allah in the sense that He has created all the creation and there even were those among them who believed that He certainly has absolute authority with His true attributes but then they believed that He necessarily listens to those who are very near to Him and does accordingly so their belief had most extreme flaw in it; and that flaw led them to the thing that totally degraded them which was that they ignored Him as the true Lord (RABB) Whom they must truly obey in all the principles He has provided to them in all walks of life (while their obedience to any of persons is only if his direction does not fall against any of the commands of Allah); this ignorance to recognize Him as the only true Lord, ultimately led them to take some of His creation too as the object to worship and as to obey unconditionally (accepting some of His authority in them and raising them to such status where they took them as their intercessors at the court of Allah to whom Allah would necessarily listen); may Allah save all Muslims from this gravest of sins that is named SHERK and that certainly leads to the hell-fire if the person involved in it does not ask for (and receive) forgiveness from Allah and His mercy at the worldly life; note that the acceptance of this first AAYAT truly ends all SHERK and all types of KUFR (disbelief of Islam); there were different manners in which this attitude of ignorance to Allah as the RABBUL-AALAMIN manifested and led all those that took it up in any manner to the hell-fire; Surah AARAAF tells us that “your true Lord is Allah Who created the heavens and the earth in six Days, then mounted He the Throne; He covers the night with the day, which is in haste to follow it, and has made the sun and the moon and the stars subservient by His command; His verily is all the creation and all the commandment; blessed be Allah, the true Lord of the worlds” (AAYAT-54); that Surah tells that the Messengers of Allah advised their respective peoples to worship Allah only and to obey Him (by taking them as the Messengers of Allah and by accepting their directions for life as Allah only has guided them); the Messengers told them that they would surely face the result of their lives that they lead here, at the Day of Judgment; Al-Hamdu Lillah; the second AAYAT of Surah FATIHA tells more about Allah that He is AR-RAHMAN (which means that He cares for all His creation most mercifully at the worldly life that include the believers among the Man and the JINN and even the disbelievers among them all) and He is AR-RAHIM (which means that He cares for the true believers in the worldly life most mercifully and would care exclusively for them at AKHIRAT most mercifully as they do believe Him not only as the only Creator of all the creation Who always has all His authority but also as the only RABB of all the creation); Al-Hamdu Lillah; the third AAYAT tells explicitly that it would manifest at YAUMUD-DIN (the Day of Judgment where all the JINN and all the human-beings would get their respective results on the basis of their respective belief and deeds) that Allah only is the true Lord certainly Who is totally Capable to apply His decisions to all; Al-Hamdu Lillah; the AAYAAT ahead tell that the person asking for the Guidance to the right path must show his humbleness that he worships Him only and that he asks assistance from Him only; this would keep him to the righteous true Belief and to the doing of the good deeds according to it; they tell ahead how he must ask that guidance so as to get the true success of AKHIRAT; Al-Hamdu Lillah; certainly, the whole of the Holy Book Quran is the Guidance to the right path for the Man in answer to DUA at Surah FATIHA so taking it in his true Belief and in all his practice according to the SUNNAH of the Prophet PBUH, he certainly becomes liable by the blessing of Allah to get the true success; Al-Hamdu Lillah.
Here our study of FATIHA ends; Al-Hamdu Lillah
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Surah BAQARAH
(Consists of 40 Ruku)
(From H-1 and many years ahead to H-11)
BAQARAH-The First Ruku
1. Alif-Lam-Mim.
2. This Book, there is no doubt in it, guide to those who guard (against evil).
3. Those who believe in the unseen and keep up prayer and spend out of what We have given them.
4. And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter.
5. These are on the right course from their Lord and these it is that shall be successful.
6. Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.
7. Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.
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The Surah starts with the letters that are among the MUQATTA’AAT (that means the 14 disjointed letters that are among the Arabic alphabets, that come at the commencement of 29 SURAH in specific combinations); many of ULAMA take these letters as among the MUTASHABEHAAT (the meanings of which are not evident to the Man and not necessary for him to know in the understanding of the Quran); note that these all letters are present at Surah FATIHA and my writing “The Expressions of Quran” presents much detail for them; here, at the very beginning, the Quran tells about itself that it is the Book against which nobody is able to present anything adverse validly that might lead those persons who do really care to live upon the right path, towards any doubts; it certainly is the true guidance to all such persons, its actual beneficiaries, who believe according to it and then work their lives according to it; they are MUTTAQIN (the Ruku gives ahead the meaning of these persons that have TAQWA inside); Al-Hamdu Lillah (please note that wherever I, MSD, write Al-Hamdu Lillah, it means the full statement Al-Hamdu Lillah RABBEL-AALAMIN that expresses that all praise is for Allah, the only Creator of all the creation and He always has all His attributes and He only is the true Lord); here, we find the word “AL-KITAB” (the Book) so note that when the word “the Book” occurs at any Surah in the meaning of the Quran, it especially denotes that very Surah so here the Quran particularly addresses Surah BAQARAH; note also that as its true beneficiaries are the persons that have their inclination to TAQWA, the Quran does not address the infidels (KUFFAR) or the polytheists (MUSHRIKIN) directly at any place; there is an exception at Surah TAHRIM-7 where Allah addresses KUFFAR directly but that is the address at AKHIRAT so the Holy Book Quran does not address them directly anywhere towards the true guidance at the world; the Quran has addressed all those believers that intend to get the guidance to achieve TAQWA at height at different places and besides them, it has also addressed those that might tend towards getting the true guidance; that includes the Jews (also addressed as Bani-Israel) and the Christians (that are addressed as NASAARA in the Quran) by the term “O people of the Book” at places; it has addressed all the peoples of the world at places (and has also called them as the children of Adam) while it has also addressed the groups of JINN; Al-Hamdu Lillah; the Ruku tells us of the two factions, one that are the seekers of the guidance from the Quran and accept it by heart while the other is that has taken to oppose it bitterly without any concern to accepting it; the former include the persons that did not have any guidance (the good teachings of Islam) before and also those to whom Allah had provided Torah (Jews & Christians); all of these would achieve the true success i.e. at AKHIRAT as they take-up the Guidance to the right path by the Quran; Al-Hamdu Lillah; these persons that come to the right path, all of them, not only believe in GHAYB (all those things that are hidden from the sight and from the hearing and as such, they need acceptance by heart i.e. at the inside guiding the total attention towards Allah only) but they also put their belief at practice by the observation of SALAH (reading of prayers to Allah five times a day to remain truly attentive to Him) and by providing the benefits of all the good things (tangible or intangible) that Allah has bestowed upon them, to the needy as much as possible (so as to keep away from the obsession to attain worldly gains); but the other faction that opposes it bitterly has come to such stage where the good teachings of Islam do not affect them positively in any manner as (after receiving the call towards Islamic Teachings many times and rejecting them continuously) they have turned oblivious to those good teachings by will; as such, Allah has totally closed the option for them to accept the true guidance so it does not matter now even if the Prophet Muhammad PBUH does present them that Guidance to the right path in the best manner possible; he must not keep any hopes that they would accept it though he would go on with the call towards Islam; it would not affect them but the Prophet PBUH would fulfill his liability well; they do not use their sight and their hearing to accept the GHAYB by heart so as the time passes on, Allah sets a seal upon their hearts and upon their hearing and He puts a covering over their eyes that they remain oblivious to the Truth (the fundamental teachings of Islam); note that where the Quran mentions the sight of eyes and the hearing of ears and the awareness of heart to the righteousness, it means that all the persons must see the true guidance and hear the speech for the true guidance and accept the true guidance by these abilities respectively or else their eyes and ears and heart are useless as they relate only to the physical things; the person must deduct the righteous issues that the physical world around him denotes going beyond that and not stop at it only (see also AARAAF-179); so Allah punishes the disbelievers to remain oblivious to the Truth at the worldly life and He certainly would punish all of them even at AKHIRAT most harshly; Al-Hamdu Lillah.
BAQARAH-The Second Ruku
8. And there are some people who say: we believe in Allah and the last day; and they are not at all believers.
9. They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.
10. There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they lied.
11. And when it is said to them - Do not make mischief in the land, they say: we are but peace-makers.
12. Now surely they themselves are the mischief makers, but they do not perceive.
13. And when it is said to them: Believe as the people believe, they say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know.
14. And when they meet those who believe, they say: we believe; and when they are alone with their many Satan, they say: Surely we are with you, we were only mocking.
15. Allah shall pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on.
16. These are they who buy error for the right direction, so their bargain shall bring no gain, nor are they the followers of the right direction.
17. Their parable is like the parable of one who kindled a fire, but when it had illumined all around him, Allah took away their light, and left them in utter darkness-- they do not see.
18. Deaf, dumb (and) blind, so they will not turn back.
19. Or like abundant rain from the cloud in which is utter darkness and thunder and lightning; they put their fingers into their ears because of the thunder peal, for fear of death, and Allah encompasses the disbelievers.
20. The lightning almost takes away their sight; whenever it shines on them they walk in it, and when it becomes dark to them they stand still; and if Allah had pleased He would certainly have taken away their hearing and their sight; surely Allah has power over all things.
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The second Ruku tells about the MUNAFIQIN (the hypocrites) that they say verbally that they have accepted the belief upon Allah and upon the last day (the Day of Judgment) but actually, they have not accepted it; note that there are four types in the disbelievers that include the Jews, the Christians, the infidels and the hypocrites (see the supplementary note ahead at AAYAT-62 at the eighth Ruku of BAQARAH); this Ruku mentions two kinds of hypocrites and one of them were those that were believers of Islam in the sense that they took from Islam what suited them in their worldly lives and left what did not suit them by their own judgment; the other of them were those who rejected Islam totally but posed as Muslims and they actually were disbelievers inside their hearts; both pronounced their belief verbally to deceive Allah and the true believers but by this verbal statement, they only deceived their own selves as they would see at AKHIRAT where the truth of everyone would come at fore; all these MUNAFIQIN had such disease (the wrongful concept) that asked them to take from Islam what seems beneficial to them at the worldly life and to leave all the rest of it; the Quran mentions that Allah has increased this disease and they would face the heavy chastisement at AKHIRAT for speaking such lie about their belief; when these hypocrites were told not to cause FASAD (that means such situation in which the practice of Islam goes on to become very difficult), their treacherous reply was that they were the MUSLEH persons (those who make things better) and they were making things better for living; note that these hypocrites took the benefits of the worldly life according to their viewpoint as making things better (even if they needed to take the name of Islam for that) while Islam asks to clear the environment of all vices to eliminate all FASAD from it even if it causes to take troubles to the self; these hypocrites were not prepared to take up any trying issue upon their selves in the name of Islam (even as display to the true Muslims as evidence to their belief upon Islam) to eliminate the FASAD but they were concerned only with the worldly ease as they saw it naming that only as the ISLAH which is the opposite term to FASAD; note that ISLAH means to make the environment better by the practice of Islam with high eagerness, so to live by the Islamic Commands becomes most easy for all the peoples at that environment; the notable thing here is that making for ease in the worldly life by some personal viewpoint that causes much difficulty to occur at the practice of the Islamic Commands for the Muslims in general is the most high form of hypocrisy; when they are asked by their well-wishers to accept the Islamic Teachings as the SAHABA (the companions of the Prophet PBUH) have accepted (and care about the Islamic Teachings only without deciding by their own-selves what is best), they reply by asking back if they really should accept them as these fools have (because they saw plainly that without any worry to the consequence their attitude might cause to the worldly life, these SAHABA go for applying of the Islamic Commands unconditionally); the Quran mentions these hypocrites as fools because of their misjudgment about the ISLAH (that actually causes the betterment of AKHIRAT and not necessarily of the worldly life though it might bring much ease to Muslims at that too in the long-run when it does take place) as they certainly lead to FASAD; these hypocrites tell the true Muslims that they certainly have accepted the belief but when they are with their satanic leaders, they assure them that they have mentioned their belief just as some jest to the Muslims and they actually are committed to their leaders only; so the Quran tells that in fact, Allah has made some jest with them and that is to let them go ahead in their misjudgment that challenges the commands of Allah and that would ultimately lead them to the hell-fire; they have traded to take the worldly life giving away the true success at AKHIRAT; there are two examples ahead at this Ruku that relate to the MUNAFIQIN; the first example tells that a good person has lit a fire (that clarifies the right path) that has lighted all things around but as all things become clear to see, Allah takes away the quality to see of all persons (that do not intend to follow the right path) and leaves them in the dark where they are unable to go ahead or return back; this means that the Prophet PBUH clarified the true guidance for all to see and accept but the hypocrites rejected that due to their own wrongful attitude towards it; the other example is of those hypocrites who accepted some of Islamic Commands and rejected the other of them as if they are stranded in the heavy rain; it tells that the Quran comes as the rain-water from above to them but with all the blessing, it also gives the commands that are trying for Muslims to apply and put an end to FASAD as with the rain, there is display of darkness, thunder and flash; they avoid to acknowledge the extreme voice of thunder (the commands to Muslims that ask to give their time to SALAH, to spend much in the way of Allah and even to put their selves into difficult and sometimes dangerous situations for the defense of the Islamic Commands); they walk ahead at the flash of lightning (times where they find the opportunity to get the worldly benefits for them remaining to Islam) but then as the darkness prevails (their love of the worldly life and their involvement therein that needs sacrifice to become steadfast upon Islam), they become still (inactive practically); both the examples tell about the hypocrites that are at the different levels of hypocrisy; Al-Hamdu Lillah.
BAQARAH-The Third Ruku
21. O men - Serve your Lord Who created you and those before you so that you may guard (against evil).
22. Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud, then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know.
23. And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful.
24. But if you do (it) not and never shall you do (it) then be on your guard against the fire of which men and stones are the fuel; it is prepared for the disbelievers.
25. And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: This is what was given to us before; and they shall be given the like of it, and they shall have pure mates in them, and in them, they shall abide.
26. Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or anything above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it; but He does not cause to err by it (any) except the transgressors,
27. Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.
28. How do you deny Allah and you were dead and He gave you the life? Again He will cause you to die and again bring you to life; then you shall be brought back to Him.
29. He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things.
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This certainly is most notable that Muhammad PBUH was the last of Messengers of Allah and as such, Allah sent him to all of the human beings (and even to JINN) that are to come up-to the last day of the world anywhere; the other of Messengers were sent to their specific nations so this is the reason that the Quran addresses all of the peoples of the world at places and the third Ruku here starts with such address; it commands all the peoples of the world to recognize the fact that Allah (the only Creator of all creation Who always has all His authority) is your RABB (the only true Lord) and so they all must obey Him totally in basics for all the aspects of the life as His slaves; this recognition would lead them all to have TAQWA (that means the attitude of the heart that comes by the true Belief upon Allah with both fear and hope towards Him when he has totally thrown away all the worldly base desires and that leads to the most righteous deeds); the term TAQWA denotes to fear something so when the Quran asks TAQWA from the Day of Judgment (as in AAYAT-281 of BAQARAH) or from the hell-fire (as in AAYAT-28 of AALE-IMRAN), then it denotes to have fear of it with extreme concern to keep to righteousness in the belief and deeds; the Quran has asked much for having the attitude of TAQWA to Allah and this needs elaboration; note that all persons need to remember the event that relates to Adam-AS that when Allah sent him to the world, He told him that those among his descendants would get the JANNAH, their actual dwelling place, who keep to righteousness in their belief and deeds; but those who disbelieve and reject the true guidance, they would be put into the hell-fire; so the Quran asks all persons to have TAQWA to Allah that is the attitude of the heart which means that all the Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope to Him that He would keep them safe from the Satan at all times and at all places; Al-Hamdu Lillah; so if he/she does not live as the righteous believer in the Truth (the fundamental teachings of Islam) with righteous deeds, he would lose the opportunity to show his/her worth for JANNAH and would be put into the hell-fire as Allah would certainly fulfill His word; Al-Hamdu Lillah; the Quran tells all of the mankind that Allah made the earth as an easy ground for them all to live in and made the heaven as the roof to all of them; He sent waters from the heaven upon the earth and took out fruits of earth by that for them as edibles; this is all which they certainly see clearly so they must not take anyone equal to Him in power as He only has the ASL (true) authority; Al-Hamdu Lillah; the Quran challenges those who reject Quran (as they take it as something that Muhammad PBUH has presented by his own self) to produce only one Surah that is like this Surah of the Quran even by taking the assistance of their close allies in this task; that certainly is not possible as the Quran comprises not only of meanings but also of words; though there is no way that anyone might imitate the meaning of the Quran keeping integrity in all of what he presents yet this challenge also relates to the words of the Quran; Allah has set these words in such ways at its text that no one is able to imitate that in any way; note that the Quran tells us about Jesus Christ-AS that “the likeness of Jesus in the sight of Allah is as the likeness of Adam; He created him of dust then He said unto him – Be - and he is” (Surah AALE-IMRAN-59); this not only is correct by the meaning as Allah gave life to both of them by the Command of KUN (BE) but it also is valid in the sense that the Holy Book Quran presents the names of both 25 times each at its text; it has also been mentioned that the word MAN and the word WOMAN both have been mentioned 24 times each; the word LAND appears 13 times in the Holy Book Quran and the word SEA appears 32 times and these numbers total 45, their ratio comes to 28.89% to 71.11%; that is the ratio between the dry land and the water on earth; it is a notable point that the water in the normal body is nearly the same i.e. 71.11% and the Holy Book Quran gives the example of dead land that is resurrected by the rainfall indicating that the dead bodies would be resurrected in such way so those have been mentioned with reference to the dead land (see for instance AARAAF-57); there are other examples too for this amazing set-up and this is to what our observation has yet come; there are most certainly many such amazing aspects of set-up in the Quran; Al-Hamdu Lillah; this set-up that Allah has provided for it, certainly has its own presentation and the most notable point here is that this challenge relates to both its words and its meanings and both of them are totally inimitable in any man-made work; Al-Hamdu Lillah; the Quran tells clearly that it certainly is not possible to imitate the Quran in any manner and so all those who even try to take-up this task (and all those too who do not accept it as the Word of Allah), would taste the hell-fire which would use stones (of idols that the polytheists worship) and even the extreme wrongful peoples as the fuel to its fire; on the contrary, those who accept the true Belief and work in accordance to it, they would achieve the most beautiful gardens (JANNAAT) beneath which flow the beautiful streams (the detail for these streams is at Surah MUHAMMAD-PBUH); Al-Hamdu Lillah; whenever they would be given fruits there, it would seem to them just like fruits they used to take at the world (apples, pomegranates, grapes, dates, melons etc.) though the taste of each of them would be much superior there; Al-Hamdu Lillah; there also would be most beautiful faithful wives to them (including their wives at the world who would be transformed to HOORS that also have achieved the true success); these women (that are pure in spirit) would have been purified from all filth relating to the body too; Al-Hamdu Lillah; Allah assures them that they all would always remain at this most peaceful place of beauty with all its wonderful benefits; Al-Hamdu Lillah; note that the Man naturally enjoys highly the beautiful place that is of his own where he has the most pleasant fruits and the most beautiful faithful wives as his company; when he gets these as blessing to him with all lawful access to them with the clear assurance from Allah that he would never lose them then this certainly is the best of rewards that he would achieve; Al-Hamdu Lillah; the highest of awards there that he would receive would be that he would be allowed to see Allah, the true Lord; Al-Hamdu Lillah; now, the Quran tells ahead that the disbelievers in the desire to deny the Quran as the Word of Allah presented the argument that the Quran presents analogy of mosquito and such insignificant insects at places; the reply is simple that Allah does not find any harm to present the analogy of any of insects (though a mosquito or lesser even) where it seems appropriate at speech; all things whatever, are His creation certainly; by this manner of speech, He misguides many of the persons that commit wrongs and guides those who are truly attentive to Him; here, we find the meaning of FAASIQIN (the persons that commit wrongs); these persons are those that have breached the pledge that they had made with Allah at the world of spirits that they surely would take Him as their RABB (see Surah AARAAF-172) and have broken the good relations that Allah had commanded to keep intact with the good persons related to them; note that when someone stays away from the Commands of Allah (by the name of secularism) and remaining near to the living style of animals, stays away from the good persons (that present the teachings of the Prophet PBUH and that are the righteous ULAMA that guide to the right way of Islam) then as a result, such persons do cause FASAD at the world; they would lose the peace at heart at this world and they would also lose the attainment of all the blessing that is at the JANNAH at the coming world; may Allah guide all the peoples of the world (that are inclined to all good values of the life) to take-up the true guidance and keep away from all evil; Al-Hamdu Lillah; the AAYAT ahead reads that how would they disbelieve Allah while they were dead (before they were born) and then He gave them their life (at the world) then He will cause them to die and again bring them to life; then they shall be brought back to Him (for the judgment of their worldly lives); Al-Hamdu Lillah; He has made the earth in such manner that the human being finds total ease in living here as He has provided everything here that makes for all the sustenance of the human life; the warmth of the Sun, the cooling effect of the Moon, the beauty of the planets and the stars, the birds, the animals, the marine-life, the mountains, the rivers and waters at places including the rainfall, the air and the atmosphere, the ground and the temperature at places and everything (JAMI’AH) that makes ease in the maintenance of all the life here providing all the adaptability to live their lives physically at leisure; then He perfected the seven skies and adorned them well by the heavenly bodies (but note here that they certainly are not for the exploration of the human-beings by space-vehicles); He certainly knows about what and how to create and then how to assign for it the task that must relate to it, by His absolute authority; Al-Hamdu Lillah.
BAQARAH-The Fourth Ruku
30. And when your Lord said to the angels, I am going to place in the earth KHALIFAH, they said: What; will You place in it such as shall make mischief in it and shed blood, and we celebrate Your praise and extol Your holiness? He said: Surely I know what you do not know.
31. And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right.
32. They said: Glory be to You - We have no knowledge but that which You have taught us; surely You are the Knowing, the Wise.
33. He said: O Adam - Inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what GHAYB there is in the heavens and the earth and (that) I know what you manifest and what you hide?
34. And when We said to the angels: Make obeisance to Adam they did obeisance, but IBLIS (did it not). He refused and he was proud, and he was one of the disbelievers.
35. And We said: O Adam - Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust.
36. But the Satan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for time.
37. Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful.
38. We said: Go forth from this (state) all; so surely there will come to you the guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.
39. And (as to) those who disbelieve in and reject My AAYAAT, they are the inmates of the fire - in it they shall abide.
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This Ruku tells us that when Allah intended to create Adam-AS and appoint him as KHALIFAH (the Caliph who would enforce His Commands upon the earth; note that “AS” means “Salam on him”) at the earth, He told that to the angels; they were unable to understand this that though they are the most obedient of the creatures that Allah has brought into existence yet in their presence, Allah is giving the highest status of becoming KHALIFAH at the earth to some other of creatures; they were then able to detect that the Man would create FASAD at the world that in fact would prevent the application of the commands of Allah; the mankind would involve their selves into such high bloodshed that would on the contrary, lead to challenge His true authority; they did voice their argument but Allah answered them shortly that He knows all about the Man while they are not fully aware of his potential ability; note that to fulfill the responsibility as the KHALIFAH, the Man needed the knowledge of the physical laws operating at the earth and how he has to employ them for the sake of getting the pleasure of Allah; with that, he needed to have the total attention towards Allah for all the guidance to the needed task; Al-Hamdu Lillah; to clarify the answer Allah gave to angels, He gave Adam the knowledge of the physical issues that related to the earth and then asked them about the same; as angels are aware of the issues relating to their respective tasks only by the permission of Allah, they plainly replied that they only know what Allah has taught them to fulfill their duties and He only is Most Knowing and Most Wise; He then asked Adam to present the knowledge of the physical issues to them and as he did so, Allah told angels that this is what He had answered to them that He certainly knows all the hidden facts at the heavens and the earth; He certainly knows what the angels manifest as their thought that the Man seems incapable to fulfill the duties as KHALIFAH or what they keep hidden that they are better placed to get the status of KHALIFAH; He told the angels that when He blows His spirit inside Adam (that puts him at the position to recognize Allah as his only true Lord), they all must prostrate towards him not as to worship him (as all the creation has to worship Allah only) but to acknowledge totally his superior status (see also Surah HIJR-29); Al-Hamdu Lillah; now, there was a JINN (named IBLIS) among the angels who was so obedient to Allah that he was allowed to accompany the angels without restraint; note here that angels always obey Allah and never disobey him (see Surah NAHL-49 & 50) so they did as they were commanded while the JINN have the free-will to obey the command of Allah or disobey Him; IBLIS who resided amongst the angels, also received this command to prostrate but he did not comply; he not only disobeyed Allah but when Allah asked him the reason for his disobedience, he defended that by saying that he was better than Adam; he saw that he physically was much stronger than Adam and did not have the insight to see that Adam (with the spirit that Allah had blown unto him) was much stronger than him and the spiritual quality actually counts for the superiority; it was not only his disobedience due to which Allah expelled him from there and designated him as RAJEEM (thrown far away from His blessing) but it was his insistence too on considering his own self superior (ISTIKBAR) keeping to that disobedience; the Quran tells us here that he had disobedience as potential inside; he then asked Allah to give him a very long life and took an oath to misguide all the human beings except for those that really remain attentive to Allah (see Surah HIJR-the third Ruku); here I, MSD, would take the opportunity to present some detail about JINN; note that Allah created the JINN from the fire mainly as He created the Man from the mud mainly; they are among the three of creation that possess the awareness of the self; these three are Angels, JINN and the Man and Allah has given the last two among them the free-will to apply in practice to gain the pleasure of Allah by that; Al-Hamdu Lillah; there are good and bad in them just like human beings and they possess the physical strength much more than human beings; they have the power to keep hidden from people even when they are among them and they can see the people being hidden and the Holy Prophet Muhammad PBUH, the last Messenger of Allah, used to ask Allah to guard him from all evil whenever he went to the toilet; JINN do not attack men even when they are much stronger as angels are guarding the people by the command of Allah who are more powerful even in the physical strength than JINN and moreover, men are given much more spiritual power than JINN indeed; sometimes, the guard is put away for someone and at such occasions if the spiritual power of the person concerned fails to meet the challenge, some Satan i.e. troublesome JINN does get some chance to make mischief for him and sometimes even to get hold of him; any person from the mankind, when he tries to attack JINN, puts to use the spiritual power and apply special words and specific terms known to cause effect on them repetitively so that they may come under their control though the attack from the mankind to them and even the attack from their side on the mankind, both are totally against Islam; Solomon, Salam on him, was allowed as an exception to enslave JINN and make them work for him; this must not be cited for attacking them as the Hadith clarifies that to control them is not allowed; like the event of the creation of the Man, Surah NAML states clearly too that the spiritual power is much more a blessing than the physical power indeed (see its AAYAAT 39 & 40); Al-Hamdu Lillah; now, Allah provided Adam-Salam on him & his wife Eve-Salam on her (whom Allah had created then to accompany Adam) to live at the most beautiful garden (Al-JANNAH) with all peace & blessings; Al-Hamdu Lillah; they were allowed to enjoy all of the blessings there at will but they were disallowed to come near even to a specific tree as Allah had commanded them in most clear terms not to eat its fruit (that is not named at the Quran); now IBLIS, the Satan, was somehow able to tempt Adam & Eve to eat the fruit of that specific tree and this caused their expulsion from the most beautiful garden they were in; note that he tempted both Adam & Eve and the word “eve” is not connected to evil but it is related to the word HAYAT which means life; Allah commanded them to leave the place as now the earth would be their dwelling place and that would provide them the living for the time of their lives therein; note that when Allah addressed IBLIS and asked him why he disobeyed, he defended himself unjustifiably but when Allah addressed Adam & Eve after the wrong that they had committed, they accepted that they had wronged their selves and asked Allah plainly for forgiveness and mercy (see Surah AARAAF-22 & 23); this narrative has many notable points and I, MSD, would take them extensively insha-Allah at Surah AARAAF yet I would mention some of these here too to elaborate on the matter as to the extent inevitable; one of the most notable points here is that the difference of the Satan and INSAAN (the human being) is not that one commits wrongs and the other does not; the actual difference of both is that the Satan tries to justify his wrongful stance even when Allah causes that to come at fore plainly but when INSAAN commits something wrong and the word of Allah guides him towards the rightful stance, he accepts his erroneous doing unconditionally and asks Allah for forgiveness and mercy; Al-Hamdu Lillah; another of the most notable points here is that Adam knew issues related to the physical side of the life (as Allah had already taught him that) yet when he needed to ask Allah for forgiveness and for mercy, he had to get such words from Allah by which he could ask the needed (these words are expressed at Surah AARAAF-23); for all the Guidance to the right path, the man needs WAHI (the direction of Allah towards the right path) but he certainly must ask for it though Allah might give him the understanding of the physical side of the life with whatever efforts he does by his own; the Man needs the spiritual purity even more than the physical ability for the status of KHILAFAT; Al-Hamdu Lillah; still another of the most notable points here is that Allah gave the command to Adam & Eve to go down from the most beautiful garden twice and when some matter is repeated by similar text near to it in the Quran, it denotes some difference in both of them in some particular manner; here there is the mention of acceptance of their asking for forgiveness and for mercy in between the repeated command of Allah to go down; note that Allah gave the first command as punishment to both yet He changed the designation of the command (without changing the command itself) to become examination for both of them and their offspring at the world where the righteous persons would not actually be enemies to each other but would guide all towards the right path; so we find ahead that Allah told Adam that He would provide His Guidance to the right path to all the peoples of the world so those who accept that, neither they would have to fear about anything of the future (that might cause the anxiety), nor they would have to grieve upon anything of the past (that might cause the depression); but upon those who reject it, His wrath would certainly fall and as they rise from dead, they certainly would abide at the hell-fire as the inmates therein; this direction asks the mankind to have TAQWA to Allah which means to have the fear of Allah inside that the person does not get His displeasure due to his/her wrong-doings as then he/she would lose the opportunity to regain the JANNAH that is the actual dwelling place of all persons among the mankind; the person must also have the hope that Allah would save him/her from all satanic measures that the Satan takes against him/her when he/she keeps the attention only towards Him truly; Al-Hamdu Lillah.
BAQARAH-The Fifth Ruku
40. O children of Israel - Call to mind My favor which I bestowed on you and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you; and of Me, Me alone, should you be afraid.
41. And believe in what I have revealed, verifying that which is with you, and be not the first to deny it, neither take a mean price in exchange for My AAYAAT; and Me, Me alone, should you fear.
42. And do not mix up the truth with the falsehood, nor hide the truth while you know (it).
43. And keep up prayer and pay the poor-rate and bow down with those who bow down.
44. What; do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?
45. And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,
46. Who know that they shall meet their Lord and that they shall return to Him.
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From here, Allah addresses the Bani-Israel (the children of Israel that was the name of Jacob-AS) and notes their wrongs; before Abraham-AS, Allah had eliminated many of peoples that had rejected the Guidance to the right path (which the Messengers of Allah had presented to them); but there was not any such group present that comprised of high number of people which Allah had designated as chosen for the task to fulfill the status of KHALIFAH upon the earth; Allah chose the descendants of Israel (who was the grandson of Abraham) for this most respectable task at the time of Moses (the period between Abraham-AS and Moses-AS is near to 600 years) yet as the time passed on, they showed their total incompatibility to the asking of it and so finally, at the times of Muhammad PBUH, the last of Messengers, their status that stayed for about two thousand years for the task was terminated; at that time, Allah gave the Muslims this honorable status to call towards the true guidance by the good assistance of the Holy Book Quran so as to gather all peoples at the world onto the fulfillment of the liabilities of the KHALIFAH upon the earth; Al-Hamdu Lillah; this Ruku is the call towards the true guidance to the Bani-Israel that according to the status given to them, they need to accept the teachings of the Quran; it gives them the subtle warning that if they do not accept Muhammad PBUH as the last Messenger of Allah, they would lose the true guidance and the status of calling towards it for good; from the sixth Ruku to many Ruku ahead, Allah tells how Allah forgave much of wrongs of the Bani-Israel and in spite of their disrespectful attitude to the Prophets of Allah, gave them all space up-to certain time to mend their ways and show their selves worthy of the honorable task assigned to them; note that they even killed some of them and became highly attached to the worldly life without any care to the true success at AKHIRAT; when they did not accept Muhammad PBUH as the last of Messengers of Allah, their unworthy attitude became the final reason that Allah took away all of their honorable status once and for all; here this Ruku opens by telling the Bani-Israel to mention the blessing that Allah had given them; that blessing was that they were given the prominence over all peoples of the world so that they remain steadfast on the true guidance and ask all peoples to remain so on it (see also AAYAT-47 ahead); the opening AAYAT here also tells them to fulfill the covenant that they had made with Allah about accepting the teachings of Torah and applying it to the life (see also AAYAT-63 ahead); the Ruku guides them to accept the Quran that provides the same righteous fundamental teachings that all the Messengers of Allah had provided before it (so Moses had also provided the same message of Allah while Jesus Christ too had also guided towards it); Al-Hamdu Lillah; these fundamental teachings are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path); Al-Hamdu Lillah; the Ruku guides them that the love for the worldly assets and status must not hinder them from the acceptance of the Truth (the fundamental teachings of Islam) while Torah has clearly indicated the coming of Muhammad PBUH, the last Messenger, at Deuteronomy; neither should the Bani-Israel contaminate the Truth by adding wrongful things to it nor should they hide the Truth when they are most aware of it; they must fulfill the most basic asking of the good practical teachings provided at the Quran about keeping steadfast upon the reading of SALAH (to show their total humbleness to Allah for the fulfillment of the covenant they had made to Him) and about providing necessary amounts to the needy (so that it keeps them away from the greed of the worldly assets in all manner possible, for the sake of getting the pleasure of Allah); this humbleness and sacrifice of amounts would enable them to join the righteous persons who do call them towards the right path; it certainly is strange that those persons among them that do claim to call towards the right path, do not conform to this very call when they find it coming in purity from some other of peoples than those that follow them (the only reason for their denial to Islam was that Allah sent His last Messenger Muhammad PBUH in the descendants of Ishmael-AS and not in the descendants of Isaac-AS); they should take the assistance of SABR (which means to stop from all wrongs by efforts having all trust in Allah and denotes the attitude of patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins) and SALAH (which means to read the prayers to Allah that leads to the total attention to Allah so that they get His pleasure and achieve the true success at AKHIRAT); these both SABR and SALAH that respectively keep away from all base desires and strengthen the attention towards Allah to get His pleasure, are easy to take for those only who understand well that they have to answer for their belief and their deeds at AKHIRAT (the eternal life ahead of this worldly life); Al-Hamdu Lillah.
BAQARAH-The Sixth Ruku
47. O children of Israel - Call to mind My favor which I bestowed on you and that I made you excel the nations.
48. And be on your guard against the day when one soul shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped.
49. And when We delivered you from Pharaoh's people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.
50. And when We parted the sea for you, so We saved you and drowned the followers of Pharaoh and you watched by.
51. And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust.
52. Then We pardoned you after that so that you might give thanks.
53. And when We gave Musa the Book and the distinction that you might walk aright.
54. And when Musa said to his people: O my people; you have surely been unjust to yourselves by taking the calf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator: so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful.
55. And when you said: O Musa - we will not believe in you until we see Allah manifestly, so the punishment overtook you while you looked on.
56. Then We raised you up after your death that you may give thanks.
57. And We made the clouds to give shade over you and We sent to you manna and quails: Eat of the good things that We have given you; and they did not do Us any harm, but they made their own souls suffer the loss.
58. And when We said: Enter this city then eat from it a plenteous (food) wherever you wish, and enter the gate making obeisance, and say, forgiveness. We will forgive you your wrongs and give more to those who do the good (to others).
59. But those who were unjust changed it for a saying other than that which had been spoken to them, so We sent upon those who were unjust a pestilence from heaven, because they transgressed.
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From the first AAYAT that is AAYAT-47 of this Ruku to AAYAT-123 ahead, Allah has guided the attention of the Bani-Israel to His blessings upon them (and their disrespect and inclination to the worldly life); the first two AAYAAT here are the same as the AAYAAT-122 & 123 ahead (except for some change in words at the second AAYAT there though its meaning still remains complementary) and the verses at this space present the matter to them most explicitly; note that the AAYAT asks to have TAQWA from the Day of Judgment at AAYAT-48 and also at AAYAT-123, so it denotes to have fear of that with extreme concern and to keep to righteousness; Allah tells them to be alert to the fact that the day (the Day of Judgment) is certain to come where the sympathy of someone would not save anyone from the calamity he faces (in fact, everyone there would only be caring to his own self) and no SHAFA’AT (recommendation; intercession) would be entertained for anyone; note that many of the Muslims also have much illusion by the misunderstanding about SHAFA’AT (the recommendation for their pardon at the Day of Judgment by any of the highly good Muslim persons especially the last Prophet Muhammad PBUH) that they take as the certain guarantee for their safety from the hell-fire; that is not so but it is just that some Muslim person had done much for AKHIRAT at his worldly life but he still fails if he does not get some grace from Allah there; note in the most clear manner here that though Allah would provide the right to SHAFA’AT to someone that gets high status there yet it would only be for those sinful persons that have been resurrected as the good believers in the Truth from the graves that He intends to get safety from the hell-fire; it would strictly apply there to the specific subject and the specific object in this issue; it is extreme idiocy to become uncaring to the good deeds by the concept of SHAFA’AT and this concept does test the Muslim person; also, no amounts would be taken in compensation from anyone in his/her favor and no assistance would be there for any of those who had not cared to attain the pleasure of Allah; so all the four most related issues to safety from some calamity faced (that are the sympathy from someone, the SHAFA’AT of some extremely good person for someone sinful except that Allah accepts it in favor of him as he is most righteous in his belief but is burdened with some major sin, the amounts in compensation and some assistance from anyone) would all be useless there for the wrong-doer; the worldly life is the examination for all and the life ahead is for getting the result to it; note well that though the addressee are the Bani-Israel yet the message goes to the Muslims too that closeness to Allah is because of the true Belief on the right path and the deeds done according to that, asking all the peoples of the world to fulfill their duties towards Allah; it is not in the sense that whatever the Man does by his own being the chosen one, he would not face the consequence; Allah would remove him from the honorable status then and there as the first thing in punishment; Allah reminds the Bani-Israel that they ought to remember those times when Allah saved them from the peoples (the royal descendants) of the Pharaoh of oppression who had ordered to kill their sons and leave their daughters alive (to work as lowly maids in future and to come to their stream by marriage causing the Bani-Israel to lose their separate identity) so that certainly was one of the most trying times for them; I, MSD, would give some comments about the Pharaoh that Moses encountered then though it is not necessary to get the identity of the Pharaoh at the times of Moses yet as it may provide to understand the relevant AAYAAT in much better way, I certainly would touch the matter here; note here that by what the ancient books present about this Pharaoh of oppression, it seems that it was Thutmose-II, the weak Pharaoh, who ruled for about 10 years only coming to the throne at 1510 BC or so (and it was his wife Hatshepsut known as AASIYAH in the literature of Muslims, who had saved Moses-AS when he was flowing at the waters in his crib); note also that seemingly his grandson Amenhotep-II who came to power in 1450 BC or so, was the “Pharaoh of the Exodus”; his reign was but for a few years only as he died by drowning when he followed Moses and his people with the army he had, in his youth around 24 years of age; there was yet another Pharaoh, the son of Thutmose-II (and the father of Amenhotep-II), in between these two and he was the one who had played with Moses at childhood; he had come about 1500 BC at the throne and ruled for about 50 years to 1450 BC (the first 22 years of which, his step-mother Hatshepsut shared his rule up-to her death as when he came to authority, he was too young to manage the matters of the state); so there were three Pharaoh that Moses-AS encountered though he had little to do with the first who died when he was at his childhood and the second was not much hostile to him as they had been playful allies at the royal palace of the Pharaoh at childhood; it was the third Pharaoh (Amenhotep-II) to whom Moses presented the message of Allah when He made him His Messenger to the Pharaoh and so this was the Pharaoh who drowned with his army; I, MSD, would provide some events to the life of Moses insha Allah at Surah AARAAF (the seventh Surah) so that the sequence of those events elaborate on the relevant AAYAAT to us all in all the better way; Al-Hamdu Lillah; going ahead, we find that Allah addresses the Bani-Israel telling them that He delivered them from the peoples of the Pharaoh by dividing the waters of the river that made the way for them to tread towards safety and they saw those drowning therein; and when Moses was at TOOR for the forty nights (where he received Torah), they took the calf (as an object to worship) behind him most unjustifiably; but even then, Allah gave them the space to better things by forgiving them and by providing them His mercy by the command that they clear away those from amongst them (punishing them by death) who had chosen to worship the calf as that execution would be necessary to achieve the repentance from them all; here to kill ANFUSAKUM (that actually means your own-selves) denotes to kill “your near ones” that were liable to the heinous crime and the Holy Book Quran has used the term in this manner elsewhere too (for instance, in Surah NISAA-29 where the verse says “Do not kill ANFUSAKUM” unjustifiably and in Surah NOOR-61 where the verse says “But if you enter houses, salute ANFUSAKUM”); Allah notes that He provided Torah to Moses for their guidance that not only gives them commands (being KITAB i.e. the Book) but also gives them such insight that they are able to distinguish the right attitude at some matter from wrongs (being FURQAN i.e. the denotative object to the difference of the right and wrongs); Bani-Israel were even reluctant to accept Torah as the Word of Allah that He had provided it to Moses unless Allah tells them directly; then Moses selected seventy of their persons by the permission of Allah that they took as trustworthy and took them to TOOR; Allah conformed that He had provided Torah to Moses but they insisted after that to see Allah openly so He gave death to these seventy persons and Moses was worried that his people (with the character they had) would take him as responsible for their death; he prayed Allah for their revival to life and Allah accepted his plea so that those persons do show some gratitude to Him; here the AAYAT-55 tells us that they were openly watching the thunderbolt that struck them to death; this implies that to believe in the authority of Allah, even the observation of the creation around does provide the necessary reasoning; Al-Hamdu Lillah; note that it certainly is not possible that anyone sees Allah at the worldly life; Allah reminds them now of the shade of the cloud that He provided them at the desert and the MANN (the sweetmeat that manifested in the mornings at the trees) and the SALWA (the small edible bird that came in the evenings near to the area where they resided) that He provided them to eat there; Allah also provided fresh water to them at the desert by amazing means as the first AAYAT of the next Ruku tells so Allah provided for all necessities to sustain their physical lives yet they did not show the worthy gratitude from their side (as they started to store the edibles and as the time passed on, became weary of these blessings that Allah had given to them at such extreme trying times); besides asking for the worldly pleasures, they neglected their liability to fulfill as the chosen people of Allah and our study would see ahead that they had even refused to fight in the way of Allah the dwellers of the city which Allah had asked them to take under their control; at the times of Joshua-AS, Allah commanded them to enter the land of ARIHA with the most humble attitude and say words to the effect that denote the plea to forgiveness of their wrongs; they mocked the command to take up the humble attitude by posing some disgraceful manner to enter the gates of it and instead of the plea for forgiveness uttered such words that showed their total inclination to get the produce of the land; at this attitude, Allah put His wrath on them and many thousands of them died at the place that they took over, due to the deadly plague sent over them which they encountered there; it was the city that they conquered before the conquest of Jerusalem (that also occurred in the command of Joshua); the Ruku ahead tells that Allah provided them even what they asked for their selves by their own yet they remained committed to their ingratitude towards Allah; with all care that Allah gave towards them, they chose to disrespect Allah in all manners and that actually was the reason that ultimately caused their total downfall; Al-Hamdu Lillah.
BAQARAH-The Seventh Ruku
60. And when Musa prayed for drink for his people, We said: Strike the rock with your staff. So there gushed from it twelve springs; each tribe knew its drinking place: Eat and drink of the provisions of Allah and do not act corruptly in the land, making mischief.
61. And when you said: O Musa - we cannot bear with one food, therefore pray Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said: Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, and they became deserving of Allah's wrath; this was so because they disbelieved in the AAYAAT of Allah and killed the prophets unjustly; this was so because they disobeyed and exceeded the limits.
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This Ruku explains the previous Ruku as it continues to tell about the blessings that the Bani-Israel received and about their demand for the produce of the land; it tells about how Allah provided for them to get the drinking water without any trouble at the Sinai desert when they requested for it and how Allah guided them to the way to get the produce of the earth when they grew weary of MANN and SALWA; they needed the conquest of a city to get such produce and the narrative here reports the two incidents that took place at their stay at SINAI (they remained there for forty years and they got their needed land only when their off-spring who were free of the adverse effects of slavery, grew up and fought for that; even then, they showed disrespect to the commands of Allah); the Ruku tells us that when Moses asked Allah to provide the drinking water for the Bani-Israel, Allah told him to hit his ASA (Staff) upon the huge specific stone there and by that strike, twelve springs gushed out of that; it is interesting to note that when Moses was leading Bani-Israel to safety when the Pharaoh and his army were following them, it was this ASA the strike of which produced the way at the river so it parted the waters then; now the strike of the same at the huge stone brought forth the twelve springs of the fresh water from it; Al-Hamdu Lillah; there were twelve tribes of Bani-Israel (as Israel-AS had twelve sons and the descendants of each one became a tribe of Bani-Israel) so each of the tribes assigned one of the springs to them; Allah asked them to eat the MANN and SALWA and drink from the springs; that would keep them safe from making such mischief in all attitudes that leads to FASAD (the taking-in of these wonderful edibles and the miraculous water certainly had some blessing from Allah in them that these would have kept them away from all such mischief by the permission of Allah; so the intake of anything affects the Man even in the spiritual sense and the Quran asks at places to take care about what he eats; see for instance AAYAAT 168 & 169 of this very Surah that we study; note also that Allah had commanded Adam & Eve to keep away from going near even to the tree that had the prohibited fruit for them on it); the other AAYAT of this Ruku tells that Bani-Israel would not remain patient with only one type of foods as they needed taste which they used to get previously and so they asked for such produce of the earth that might fulfill that need; the AAYAT tells explicitly that they asked for green-herbs, cucumbers, garlic, pulses (especially lentils) and onions; note that they asked Moses by words that he must ask his Lord for them to provide them with the produce of the earth; this denotes how they had distanced their-selves from Allah and they did have the recognition to this distance; their manner of speech was disrespectful to Allah and so He punished them by putting disgrace to them; they inclined to high taste in foods (rather than caring about their purity) and made that their preference over the blessed foods that were given to them so Allah punished them by putting the craving for material needs upon them; later-on, as they killed some of the Messengers of Allah and to many of others they showed extreme disrespect by extreme disobedience, He put His curse to them for all times ahead; the most heinous of their sins was their rejection of Muhammad PBUH, the last Messenger of Allah, that ended all chances for them to remove the curse that Allah had put on them at the worldly life and so they became liable to the most severe chastisement in AKHIRAT; they had totally ignored their task to present the true guidance to all the peoples of the world which they had to do without care to worldly possessions; they even remained inattentive to the betterment of their own selves in the spiritual sense; this caused their ultimate downfall; Al-Hamdu Lillah; note here that Moses-AS (being the Messenger of Allah; and even Aaron-AS) was certainly not interested in taste in foods or in accumulating worldly goods but he had the difficult task to guide such peoples who were very disrespectful to him; note well that the Messengers of Allah are very pure at heart and they are always attentive to Him; note also in this respect that Muhammad PBUH, the last Messenger of Allah, lived all his blessed life keeping to fulfillment of the basic necessities of his household only; he never cared for taste in foods and appreciated all good edibles that had purity; even those of foods, he used to eat to necessity without asking for them much; Al-Hamdu Lillah.
BAQARAH-The Eighth Ruku
62. Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does the good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.
63. And when We took a promise from you and lifted the mountain over you: Take hold of the law (Torah) We have given you with firmness and bear in mind what is in it, so that you may guard (against evil).
64. Then you turned back after that; so were it not for the grace of Allah and His mercy on you, you would certainly have been among the losers.
65. And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: Be (as) apes, despised and hated.
66. So We made them an example to those who witnessed it and those who came after it, and an admonition to those who guard (against evil).
67. And when Musa said to his people: Surely Allah commands you that you should sacrifice a cow; they said: Do you ridicule us? He said: I seek the protection of Allah from being one of the ignorant.
68. They said: Call on your Lord for our sake to make it plain to us what she is. Musa said: He says that surely she is a cow that is neither advanced in age nor too young but of middle age between that (and this); do therefore what you are commanded.
69. They said: Call on your Lord for our sake to make it plain to us what her color is. Musa said: He says that surely she is a yellow cow; her color is intensely yellow, giving delight to the beholders.
70. They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright.
71. Musa said: He says that surely she is a cow not made submissive that she should plough the land, nor does she irrigate the tilth; sound, without a blemish in her. They said: Now you have brought the truth; so they sacrificed her, though they had not the mind to do (it).
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The first AAYAT of this Ruku tells that whoever believes in the fundamental principles of the true Belief that are TAUHID and AKHIRAT (see the note at BAQARAH-The Fifth Ruku) and keeps his Deeds according to that true Belief, he would achieve the true success at AKHRAT; it explicitly presents the fact that it is not that if someone belongs to some specific people, he is sure to get the success at AKHIRAT because of that; the standard for the true success at AKHIRAT is the true Belief with good deeds according to that and there is no other way to get it; please note this well that since the advent of Muhammad PBUH, the last Messenger of Allah, it is necessary that the believer must believe in him as the last Messenger of Allah for the completion of the basics in belief though before his advent, those who believed in these two fundamental matters of belief with the belief in Messengers that came in them (and they accumulated good deeds too according to the asking of that belief), that was good for their salvation; Al-Hamdu Lillah; please note this well that the AAYAT does not indicate that only these two matters of belief would do for the salvation of any person as of now because the rejection of Muhammad PBUH as the last of Messengers of Allah would certainly bar him to receive that; however, there is another aspect to this matter that if someone does believe in Allah well now that Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord, and that AKHIRAT is certain to take place and he does not show any disrespect to Muhammad PBUH (and the Quran) and tries to collect all good deeds possible for him without challenging the good Muslims then what?; this issue is hypothetical as of now and so it is much unfeasible that our study puts any efforts here in pursuance of such thing as of now; the best to say for such person (if he does exist somewhere as of now) that only Allah, the Most Wise in judgment, knows the best about him; the feasible thing for us Muslims is that we do fulfill the commands of Islam and spread them to all peoples of the world, with the clear stance that at these current times, those who do intend for the safe residence at AKHIRAT, they certainly would accept Islam and in these current times, there is no other salvation (see also the supplementary note after this note); Al-Hamdu Lillah; from the next AAYAT here, Allah tells the Bani-Israel about the wrath of Allah that they have incurred it due to their insolence; this is to guide them that they ought to revise their erroneous notion about the true success at AKHIRAT; that erroneous notion was that they thought that they only are liable to the true success; the couple of AAYAAT that are ahead narrate that when Allah asked the Bani-Israel to obey His commands in Torah, they found those commands hard for them to practice (they had developed idleness in their character without much incentive to activity after the long period of slavery) and tried in vain to avoid such obedience (first by refusing that Torah was the Word of Allah and then by accepting it by the condition that they would leave from it whatever they find unfeasible to act upon so that they might reject the commands therein at will); at this, Allah placed some light earthquake at their site that caused fear to them as that shook some portion of the Mount of TOOR which they thought, might fall upon them; thereby, He bound them by the covenant to obey Torah with all vigor and to spread its teachings far and wide so that they do achieve TAQWA to Allah and do get the true success at AKHIRAT; there certainly is no compulsion to accept the true guidance and everyone would face the consequence of what he/she believes and does at the worldly life as all would see at AKHIRAT yet the notable point here is that Allah imposed this forced agreement to them because they already had accepted to fulfill the commands of Allah but had stepped back due to the hardship that those commands caused to them; even then, they disobeyed Allah but He again gave them the space to better their selves; the AAYAT ahead tells the narrative of some people of the Bani-Israel that resided near the shore of some waters (near the times of David-AS) that on Saturdays (designated as the holy day for them), they were strictly disallowed to catch the fish; some of them dug some deep ditches at the shore prior to Saturdays and made channels from the waters to those ditches; some of others among them asked them in whatever good manner possible not to apply such wrongful measures to get worldly benefits yet they did not listen; the fish came by those channels to those ditches at Saturdays and falling there, could not find the way to escape so they were able to get them the next day; due to this, Allah turned them to disgraced monkeys not only in manners but also by looks (with no connection to actual apes as they all died within 3 days); they were unable to speak yet they were conscious of their condition; Allah designated this remarkable event as lesson to all such persons of Bani-Israel that were present at that time and even to all of them that came afterwards that needed the warning; for others, it was something to remember to remain steadfast as MUTTAQIN (persons that have TAQWA); Al-Hamdu Lillah; the verses ahead need this detail for clarity that a wealthy person among them was murdered and they had asked Moses to ask Allah to disclose the name of the murderer; at this, Moses informed them that Allah had commanded them to slaughter BAQARAH (a cow); hearing this, they thought in accordance with their mode of thinking that Moses was making some jest with them; Moses had to clarify that to jest in commands of Allah is one of extreme wrongs and as the Messenger of Allah, he certainly would not commit such thing; it is notable that the Bani-Israel had developed some displaced respect for cows at that time and the command here hit that respect they had so as to cause purity in their belief; if they had taken the command then & there, they could have slaughtered any cow at the vicinity yet they tried to avoid the command after Allah had issued it; to complicate the issue, they asked about its age, about its color and about its looks; learning from Allah, Moses gave all the detail about the cow and even more, so they did not find any outlet to avoid the command; however, it was only due to the phrase “insha-Allah” (if Allah wills) that some of them uttered during the detail they were asking for the cow that Allah gave them TOFIQ (that means Allah provides something good as the reward to some good deeds that the recipient has done before) to execute the command; it had to be a dark yellow cow that pleases the viewers and that neither is at the very young age nor at the very old age and that is free of works at the field (neither used at sowing of seeds nor used at providing the water to them); it is mentioned that they had to search a lot for such specific cow but they did find it finally with some poor boy who had it as his only worthy asset and his highly positive trait was that he used to care much for his old mother; they bought it from him at more than the highest of prices that prevailed for the cows of such built at that time and it was then that they did slaughter it to fulfill the command that Allah had given to them; Al-Hamdu Lillah.
Supplementary note on AAYAT-62 of BAQARAH
The Quran has clearly indicated that all the mankind was one UMMAH (at the right path) but with the passage of time, the difference occurred between them (see Surah Younus-19) and so among the mankind, there came to be two kinds of persons as regards to belief; AAYAT-2 of Surah TAGHABUN tells that explicitly as it reads, “it is He Who has created you (all of the mankind); and of you are some that are disbelievers, and some that are Believers: and Allah sees well all that you do”; so these are the two nations only that have remained among the mankind; all the Believers would get the true success at AKHIRAT by the will of Allah as they had worked at the world for the pleasure of Allah though there would be lower and upper levels in them; these all believers are mentioned at Surah NISAA-69 that reads, “Whoso obeys Allah and the Messenger PBUH, they are with those unto whom Allah has shown favor among the NABIYYEN (the Prophets) and the SIDDIQIN (the most truthful virtuous persons) and SHUHADA (the martyrs in the way of Allah who bear witness to the Truth) and the SALIHIN (the righteous Muslims); the best of company are they”; Al-Hamdu Lillah; as for the disbelievers, the AAYAAT of the Quran present them as of four major types besides SABI’EEN (Sabians; that were such persons of the Babylon i.e. of the ancient Iraq who believed in TAUHID as Abraham-AS has presented there but with the passage of time, some of things that related to total disbelief had made way into their descendants); these four major types include the Jews and the NASARAA (i.e. the Christians); these both were initially on the right path by the guidance of Torah that also was the book of Allah that He had provided to Moses-AS but with the passage of time, some of things that related to extreme disbelief had made way into their descendants; the other two mentioned among the disbelievers are the pagans (those who worship idols and those who make partners to Allah in His authority though all authority truly belongs to Him only) and the hypocrites (those persons who claim to be the believers in Islam but they have their attitudes against the teachings of Islam and they do show adversity to Islam often but they would clearly manifest at AKHIRAT); note that after the times of the last Prophet Muhammad PBUH, it is not allowed for the true Muslims to designate someone as hypocrite due to his evil deeds until he justifies himself and criticizes Islam openly; certainly, Allah would show the hypocrisy of all such persons to all, at the Day of HASHR that is the Day of Judgment; note also that who leaves Islam and takes any of disbelief, he would be among the disbelievers he joins yet he also would be in those person who rebel against Allah so while he is in one of these four categories, he undoubtedly is the worst among the disbelievers there; though these all are termed among the disbelievers (and there are sub-categories in them) yet there is detail to this statement; the Quran does not address the Jews (and even the Christians) as pagans or hypocrites but gives them the space to reflect on the teachings of Islam that fundamentally are the same that Allah presented in Torah (the Pentateuch in the form that He provided it to Moses); the Quran mentions that Allah has cursed the Jews as they had killed some of the Prophets (and disrespected many others) that came in them after Moses and they showed disobedience to the AAYAAT of Allah and tried to find ways to avoid the commands that they felt heavy on them, by their own (see the note for the last AAYAT of the seventh Ruku at BAQARAH); still the Quran addresses them directly to see the Truth that it has presented at its AAYAAT and reflect on the message of Allah that it contains for their safety at AKHIRAT; as for Christians, the Quran mentions that Allah totally despises the mention of trinity even, and that is what the Christians believe in (see Surah NISAA-171); though the Quran takes it as extreme disbelief yet it still addresses them as it addresses the Jews as “the people of the Book (Torah)” directly to see the Truth that it has presented at its AAYAAT and reflect on the message of Allah that it contains for their safety at AKHIRAT; this is because they both claim to believe in Torah that fundamentally also asks for total belief in TAUHID & AKHIRAT (see the note at the fifth Ruku of BAQARAH); note also that the Quran has stated clearly that Jesus Christ was neither killed nor crucified and in-fact, it tells that whoever believes in his crucifixion, he would be out of the term “the people of the Book” at AKHIRAT so he would lose the chance, if any, to safety that he might achieve if he does keep away totally from the concepts of Trinity and Crucifixion in his belief (see the note at the twenty-second RUKU of Surah NISAA for AAYAAT-155 to 159); but as for the other two of disbelievers that are the pagans (in which even those are included who claim upon their selves that they do not believe in Allah) and the hypocrites, it does not address them directly to receive the true guidance anywhere; this difference tells that due to the affinity with the Truth that Torah also presents, the Jews and the Christians have the better chance to accept Islam and among them, the Christians undoubtedly have more of the better chance if they really study Islam with high fervor and ask Allah for the true guidance; note that the Quran is the last book of Allah that He has sent to all of the mankind for their Guidance to the right path (see Surah Younus-57) and note that the Prophet PBUH is the last of Messengers of Allah whom He has sent to all peoples of the world of all times and of all places (see Surah AARAAF-158); Al-Hamdu Lillah; note also that at Surah TAHREEM-7, though Allah addresses all of the disbelievers (and this is the only AAYAT in the Quran where He has addressed all of the disbelievers directly) yet that address is at AKHIRAT and not at the world where that is to all of the disbelievers when He would tell them there that they had only received what they most rightfully deserved due to their disbelief and due to their evil deeds; it reads “O you all who disbelieved - make no excuses for yourselves this day; you are only being paid for what you used to do”; note this that where the AAYAAT have to address the pagans (and idolaters), they ask the Prophet PBUH to address them though the AAYAAT sometimes address the hypocrites by the same term that it takes to address the true Muslims that is “O you who believe” (but then it means “O you who claim to believe”); the last AAYAT of Surah AHZAAB states both of these disbelievers in contrast to the true Muslims as it reads, “so that Allah punish the hypocritical men and the hypocritical women and the idolatrous men and the idolatrous women; and so that Allah pardon the believing men and the believing women, and Allah is Ever-Forgiving and Most Merciful”; note that where the Quran mentions one of these disbelievers and then mentions with them other disbelievers too generally, it means the disbelievers that belong to other of the three groups or they also are at other level of those disbelievers (for instance, see NISAA-140); note also that in mentioning of these four kinds of disbelievers, AAYAAT use the words as FASIQIN (the sinful persons) and ZALIMIN (the unjust persons) and other such words frequently that denote the wrongful deeds of these disbelievers as the context explicitly tells, yet they are not any of major kinds in the disbelievers as they relate to these four mainly where the AAYAAT use them; however, in general, the Quran addresses directly all the peoples of the world with such terms of address as “O people” (for instance, see BAQARAH-21) and “O descendants of Adam” (for instance, see AARAAF-26 & 27) ) and even the groups of JINN (for instance, see Surah RAHMAN-33) where they are addressed with the mankind; this is what I, MSD, noted by the blessing of Allah to record here and certainly, Allah knows better; Al-Hamdu Lillah.
BAQARAH-The Ninth Ruku
72. And when you killed a man, then you disagreed with respect to that, and Allah was to bring forth that which you were going to hide.
73. So We said: Strike the (dead body) with part of the (sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand.
74. Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do.
75. Do you then hope that they would believe in you, and a party from among them indeed used to hear the Word of Allah then altered it after they had understood it, and they know (this).
76. And when they meet those who believe they say: we believe, and when they are alone one with another they say: Do you talk to them of what Allah has disclosed to you that they may contend with you by this before your Lord? Do you not then understand?
77. Do they not know that Allah knows what they keep secret and what they make known?
78. And there are among them illiterates who know not the Book but only lies, and they do but conjecture.
79. Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn.
80. And they say: Fire shall not touch us but for a few days. Say: Have you received a promise from Allah, then Allah will not fail to perform His promise or do you speak against Allah what you do not know?
81. Yea - whoever earns evil and his sins beset him on every side, these are the inmates of the fire; in it they shall abide.
82. And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it they shall abide.
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The first two AAYAT of this Ruku complete the previous narrative; they tell us that Allah had decided to bring forth the murderer of the wealthy person about whom the Bani-Israel were blaming each other; so Allah told them to hit him by any of the parts of the slaughtered cow and as they did so, the murdered person blurted out the name of his murderer (that was one of his near relatives) and then again went to death; Allah tells them that even these amazing occurrences did not put any positive impression to change the negativity of their character that still remained oblivious to accept the true guidance with total heart; Allah gives the example of the hardening of their hearts by rocks (in fact, Allah uses the words in the Holy Book Quran that imply that their hearts had become even more hardened than rocks); in contrast, there are rocks by which the water gushes out in abundance (the rock at Mount Sinai demonstrated this miraculously) and there are rocks at places by which some water does trickle out (and the observation of the Man does know it well); this tells that certainly the rocks are better placed than the hearts of Bani-Israel as rocks do care for benefits to people while they cared but little for benefits of anyone; the most interesting thing that Allah tells here in this presentation about rocks is that there are rocks that fall over in the fear of Allah (and the Bani-Israel is unable to match the goodness even of these rocks as these rocks have the fear of Allah in them while the hearts of the Bani-Israel are at extreme fault); this “falling over of some rocks in the fear of Allah” is what the human mind is yet unable to grasp but as the Quran has clearly stated it so it certainly is the plain truth; we Muslims accept the matter in letter & spirit as related here and certainly this statement also is totally valid as the previous statements about rocks that the Quran, the Word of Allah, has presented here; Al-Hamdu Lillah; the Quran tells that it is impossible that the Jews at Madinah would accept Islam in general as their scholars had even changed the text and the meanings of Torah after they had realized its message clearly; also there are persons in them who are not amongst Muslims yet when they meet them, they say that they also are believers; but when they meet each other in private, they advise each other not to present the Muslims with what Allah has given them as that would cause Muslims to get the evidence against them at the court of Allah (that they rejected Muhammad PBUH even though they knew that he was the last Messenger of Allah) so they should remain careful; Allah indicates their idiocy by asking them if they truly are unaware of the fact that Allah knows what they conceal and what they manifest; their scholars are so given to get the worldly assets that they give wrongful verdicts to queries about issues of their followers (that they ask to get the right attitudes that Allah asks of them) as these scholars opt to get some financial benefits through those verdicts instead of gains at AKHIRAT; Allah tells them that they all are obsessed with the wishful thinking that whatever they do, they are sure to get the JANNAH (the paradise) as Allah has chosen them amongst all peoples of the world; the first AAYAT of the Eighth Ruku has already pointed out the fallacy of their notion and here the AAYAAT also state (indicating one of aspects of their wishful thinking) that they are certain that even if the hell-fire touches them, that would only be for some extremely short period; Allah asks them if they had some agreement with Allah on this issue or they are just making up things to please their own selves; the fact of the matter is that those who get committed to wrongs that lead them away from the true Belief, those persons certainly would reside at the hell-fire for all times ahead; and as for those, who do believe in the Truth and do all of good deeds according to that they would get the JANNAH and there they would live-on for all times ahead to eternity; note that the message goes to Muslims too that without the true Belief (that fundamentally relates to TAUHID, AKHIRAT and RISALAT) and without good deeds according to that true Belief, it certainly is futile to expect achieving the true success at AKHIRAT; may Allah give TOFIQ to all the good Muslims to understand the most notable teachings of the Holy Book Quran, the basis to Islam; Al-Hamdu Lillah.
BAQARAH-The Tenth Ruku
83. And when We made a covenant with the children of Israel: you shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside.
84. And when We made a covenant with you: you shall not shed your blood and you shall not turn your people out of your cities; then you gave a promise while you witnessed.
85. Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them-- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What is the reward of such among you as do this then, but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.
86. These are they who buy the life of this world for the hereafter, so their chastisement shall not be lightened nor shall they be helped.
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The Ruku presents some detail about the covenant that Allah had taken from the Bani-Israel that they must adhere to TAUHID; they must care for the parents, near ones in relatives, the orphan and the needy with EHSAAN (taking care for them even more than their lawful liability); it is interesting to note that the Quran has asked to kindly treat parents with the attitude of EHSAAN at many places (Surah NISAA-8 and Surah AHQAAF-15 are among these number of AAYAAT); their children must obey them yet that is under the general rule that “there is no obedience towards anyone of creation if it causes disobedience to the Creator” (this is the meaning of Hadith at ABU-DAWUD); Allah asks the Bani-Israel to speak all good things with people most gently and keep to SALAH and pay ZAKAH (see also the note at the Fifth Ruku); but only few of them did comply to these and others stepped back according to their tendency to deviate away from the right path of life; Allah has also put upon them that they must not shed blood of each other or turn out each other from their dwellings; the word ANFUSAKUM occurs at the verse that means “your own people”; though the Bani-Israel agreed to it yet they disregarded it in practice at times; note that when at the ancient history, they had the control of the Palestine (that they had divided in twelve administrative zones to assign one of them to each of their tribes), they fought with each other and not only shed blood of each other but also expelled each other from their dwellings; however, when someone of them became a slave and was brought at Palestine, they used to buy his freedom on the grounds that they must set their persons free from captivity; at the advent of Muhammad PBUH too, they showed this negative trait of accepting the commands of Allah at their own will (they took some from them and left some); at those times, the tribes of AUS and KHAZRAJ at Madinah were used to fighting each other time and again and the tribes of Jews took sides to the fight with Bani-QURAIZAH extending support to AUS and Bani-NADHIR getting into alliance with KHAZRAJ; this led the Jews to shed blood among each other and expel their own people from their homes; however, when their people became captives at wars, they ransomed them providing the money asked on the grounds that it is their liability towards their people to free them from captivity; the Quran asks their attention to this obvious hypocrisy in their practice and tells them in plain words that this attitude of taking some of the commands of Allah (as those do not cause hardship to them or unbearable financial setback) and neglecting the others (as those are heavy on them to practice) would lead them to extreme disgrace at the worldly life and severe chastisement at AKHIRAT; they have opted for the assets and the standing at the worldly life with total neglect to the fulfillment of their liabilities to get success at AKHIRAT; so their severe chastisement would not be lessened at AKHIRAT and they certainly would not be assisted at the worldly life; note that Muslims also have to study their own attitudes according to the teachings of the Quran in the light of the warning that Allah has given here as all those who mock the commands of Allah by not putting all of them into practice to remain on the right path, He certainly would punish all such persons according to their respective involvement in this sinful adversity; this certainly is the final outcome to their challenge to Allah; Al-Hamdu Lillah.
BAQARAH-The Eleventh Ruku
87. And most certainly We gave Musa the Book and We sent apostles after him one after another; and We gave Isa (Jesus), the son of Mariam, clear arguments and strengthened him with the holy spirit, What - whenever then an apostle came to you with that which your souls did not desire, you were insolent so you called some liars and some you slew.
88. And they say: our hearts are covered. Nay, Allah has cursed them on account of their disbelief; so little it is that they believe.
89. And when there came to them the Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did recognize, they disbelieved in him; so Allah's curse is on the disbelievers.
90. Evil is that for which they have sold their souls-- that they should deny what Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they have made themselves deserving of wrath upon wrath, and there is a disgraceful punishment for the disbelievers.
91. And when it is said to them, Believe in what Allah has revealed, they say: we believe in that which was revealed to us; and they deny what is besides that, while it is the truth verifying that which they have. Say: Why then did you kill Allah's Prophets before if you were indeed believers?
92. And most certainly Musa came to you with clear arguments, then you took the calf (for a god) in his absence and you were unjust.
93. And when We made a covenant with you and raised the mountain over you: Take hold of what We have given you with firmness and be obedient. They said: we hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their disbelief. Say: Evil is that which your belief bids you if you are believers.
94. Say: If the future abode with Allah is especially for you to the exclusion of the people, then invoke death if you are truthful.
95. And they will never invoke it on account of what their hands have sent before, and Allah knows the unjust.
96. And you will most certainly find them the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of thousand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do.
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This Ruku reminds the Bani-Israel again of the blessings that they received from Allah and their attitudes then; this time it is to denote why Allah deposed them finally of the honor of providing the true guidance to the peoples of the world where they would live now with the curse that He has put upon them and why at AKHIRAT, Allah would punish them most severely; the reason was as clear as crystal that they had categorically rejected the true guidance i.e. the message of Islam while they saw clearly that it is undoubtedly the same in essence that Moses gave to them; the Quran had guided in purity to believe in TAUHID, AKHIRAT and RISALAT with all good deeds in accordance to that true Belief and so to reject the Quran meant the rejection of Torah (the Pentateuch); they committed that wrong and had no remorse upon it; the Ruku opens by the statement that Allah gave Moses the Book (Torah) and many of the Messengers came after him by the lineage of Isaac-AS; the last of them that came by the lineage of Isaac was Jesus-AS (the son of Mary-Salam on her), who presented many amazing miracles by the will of Allah and whom Allah had provided the special support of the angel Gabriel-AS; it was the time when Zechariah-AS and his son YAHYA-AS (i.e. John) were also the Prophets of Allah; whenever any of Messengers presented something that caused hardship to the Bani-Israel, they rejected him and some of these Messengers they even did kill; here the term for Messengers is RUSUL that needs some explanation; note that there is some difference in RUSUL (the Messengers that were sent towards some nation) and ANBIYA (that all were Prophets who explained the Message of Allah to those who already were aware of it so as to improve them in practice); all RUSUL were ANBIYA too while those ANBIYA that were assigned specifically to some nation for their guidance, they became RUSUL; note also that ANBIYA were even killed by the people but Allah provided special protection to RUSUL and nobody was able to kill them; so though the word used here is RUSUL yet it is in the meaning of ANBIYA (see the verse-91 ahead that elucidates the matter) as the Prophets sent among the Bani-Israel after Moses (who was among the RUSUL) were all ANBIYA except for Jesus Christ who also was among the RUSUL (he was saved miraculously from the Jews who wanted to crucify him by the aid of the Romans and Ruku-22 of Surah NISAA is explicit on that); as Muhammad PBUH was the last of RUSUL and the last of ANBIYA (see AHZAAB-40) so now all Muslims have to provide the Guidance to the right path by their own endeavors remaining totally attentive to Allah and even if some of them do the task well, it would suffice for all; Al-Hamdu Lillah; they boast that their hearts have such cover that do not accept anything besides Torah; Allah tells them that He has cursed them due to their insolence so that is the reason that only few of them do believe in the Truth; they should have believed the Quran as it conforms in purity the teachings of Torah yet they did not; in fact, they should remember that they used to say to the infidels that when the last Prophet comes, they would be able to conquer those infidels under his command; but when he did come and they did recognize him, they rejected him as he was among the descendants of Ishmael-AS; Allah tells them that this brought the verdict of Allah finally upon them and they were cursed for all times to come at the worldly life; Allah provided the Holy Book Quran to Muhammad PBUH who was among the descendants of Ishmael-AS; so the Jews refused to believe it by the argument that they thought it impossible that Allah had given it to someone other than the descendants of Isaac-AS; their haughtiness was unable to accept that Allah has blessed the nation, that they thought as much inferior to them in knowledge, with such high esteem; note the word at AAYAT-90 that is “BAGHYAN” (rebellious tendency with stubbornness) here that denotes that they could not bear some nation to come at their standing of providing the Guidance to the right path as they felt that they would shatter their status totally by such acceptance; this mental disorder that relates to “I, My, Me” was the thing that caused their ultimate downfall; they were cursed at the worldly life and were told that at AKHIRAT, they would receive the most humiliating punishment; Allah tells in the AAYAAT ahead that they are not ready to accept the Quran though it conforms Torah so O Muhammad PBUH, ask them why did they kill those ANBIYA that certainly believed in and preached Torah; in fact, when Moses had showed them amazing signs for them to believe in the Truth (i.e. the fundamental teachings of Islam), they chose to worship the calf most unjustifiably; Allah took the covenant from them to accept Torah firmly by causing fear inside them that the mount of TOOR might fall upon them and even then, they were not prepared to obey it in letter and spirit and showed no vigor to spread its actual teachings; they were made to imbibe the love of the calf into their hearts because of their inclination to disobedience to Allah; this was their situation that gave no respect to the true Belief and that ultimately led them to wrongs and not to the right path; even with this state of affairs, they had the notion that JANNAH (the paradise) is reserved for them so Allah tells them to wish at-least, for death to show their commitment to this notion as how the worldly life could attract such person who knows that he has his good place ready at JANNAH; but being so keen to live-on at the world, they never wished for death, not even superficially (as they genuinely feared that such wish might really cause their death); they knew well what deeds they had sent ahead and they knew that those would never save them from the hell-fire; Al-Hamdu Lillah.
BAQARAH-The Twelfth Ruku
97. Say: Whoever is the enemy of Gabriel-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and it is guidance and good news for the believers.
98. Whoever is the enemy of Allah and His angels and His apostles and Gabriel and Michael, so surely, Allah is the enemy of the disbelievers.
99. And certainly We have revealed to you clear AAYAAT and none disbelieve in them except the transgressors.
100. What - Whenever they make a covenant, a party of them cast it aside? Nay, most of them do not believe.
101. And when there came to them an Apostle from Allah verifying that which they have, a party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing.
102. And they followed what the Satan chanted of sorcery in the reign of Solomon, and Solomon was not a disbeliever, but the SHAYATIN (the many Satan) disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause separation between a man and his wife; and they cannot hurt with it anyone except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls; had they but known this.
103. And if they had believed and guarded themselves (against evil), the reward from Allah would certainly have been better; had they but known (this).
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The Surah goes on to address the different aspects of the doings of Jews at this Ruku too; as they came to know that JIBRA’EL-AS (Gabriel) brings WAHI (revelations from Allah) to Muhammad PBUH, they told him that they were his enemy as he had brought hardship on them at different times in their history; as an addition, they said that if the angel Michael had brought the WAHI to him, they would have considered to accept it; this was their disrespect to Allah that they differentiated between angels (who only do as Allah commands); Allah tells such persons that whoever becomes enemy to Allah, His angels, His Messengers (among the human beings and among the angels) and especially whoever becomes enemy to JIBRA’EL and MICHA’EL, they all would find that Allah is enemy to such disbelievers; Allah has descended upon you, O Muhammad PBUH, the AAYAAT that are obvious in meanings and only the wrong-doers would reject them; these Jews do have such persons in them that whenever they agree to something, they break their promise about it; this statement is an indication that they had committed their selves to believe in Torah that tells them to believe in the Messenger who would be very much like Moses; Deuteronomy tells that Allah said “I will raise-up from them a Prophet, from among their brethren, like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him” (Deuteronomy; chapter-18, verse-18); Muhammad-PBUH surely is the clearest worthy match to this verse (for more about this, please read my writing “Pentateuch – by Islamic View” that is available at the net); the AAYAAT ahead tells that when the Messenger (Muhammad PBUH) came to them, many of these persons that claimed to believe in the prophecy of Torah, totally neglected its statement about him as if they are totally unaware of this prophecy in it (see also Surah AARAAF-157); these persons followed what the wrongful JINN used to read at the times of Solomon-AS; at those times, JINN used to live openly with the mankind and they had such SHAYATEEN (that means highly mischievous JINN) in them that knew about SEHR (magic; magical words that related to sorcery); the Quran tells that they taught it to their followers among the mankind but certainly Solomon was not involved in this; note that the acquittal of Solomon is most relevant to the issue narrated here because he had been targeted at the Old Testament as involved in this heinous wrong (it even targets his father David-AS wrongly presenting him as given to the worldly passions and the Quran defends him too at Surah SUAD); note that Genesis reports some very shameful incident about Lot-AS that the Quran has refuted by praising him as the Messenger of Allah at Surah ANBIA-74 & 75; note also that Exodus puts the blame of making the golden calf and then asking his people for its worship onto Aaron-AS; he was the Messenger of Allah and he certainly was not the man responsible to that heinous sin but the Quran names SAMIRI, the magician, that was responsible for this filth and acquits Aaron totally from the commitment of this heinous crime (see Surah TAHA-85 and Surah AARAAF-150); there is no mention of SAMIRI in Exodus; this certainly denotes that that there are additions and omissions to the text of the Pentateuch and also denotes how disrespectful the Bani-Israel had been to the Messengers of Allah as the Quran has explicitly stated at places; the notable point here is that they did tend to magic and words related to sorcery even if they led them to commit most wrongful of acts; the worship of the calf that made some voice due to the magic put upon it, was one of such wrongful acts; these SHAYATEEN among JINN learnt such words from the two of angels (by the name of HARUT and MARUT who came to them at Babylon and note here that angels do as Allah commands and they are not answerable in the execution of anything seemingly adverse) which had the potential to cause some rift between the man and his wife; both of these angels told the SHAYATEEN plainly that they have come as the trial for them (and also for the mankind) so if they learn this or teach it ahead to the mankind, it would be disbelief to Allah; but they did not pay heed to their warning and learnt from them those very words; they (and their disciples among the mankind) certainly were unable to affect any man adversely except by the permission of Allah; their disciples among the Bani-Israel did learn those words from them that actually were not beneficial to them but extremely harmful (as even if that might have brought some material benefits to them or some standing in the world among their people, that certainly was liable to bring extreme torment at AKHIRAT; they knew this well); they had taken such evil upon their selves by choice, the actual consequence they were not aware of; if only they had known (what to avoid due to the badness of it); on the contrary, if they had shown the true Belief and kept away from applying this wrongful learning, they would have received the better returns; if only they had known (what to do due to the goodness of it); there are some notable things here at AAYAT-102 that our study needs to address; note here that what we name as “magic” is related to the physical sphere and it is totally different from the miracle that is something spiritual and that Allah provides as an evidence for someone as sent from Him as His Messenger; magic does affect the mankind but it happens due to some latent reasoning (that the mankind still has to grasp); note that if someone does not know about the working of some of gadgets that are in common use today, that working too would seem as some sort of magic; for instance, take the working of the simple calculator as that even, would seem as magic if the user has no inkling of its mechanism; the AAYAT has the term “YATA-ALLAMUN” (they learnt) twice and the first one relates to what the SHAYATEEN learnt from the two angels while the second one relates to what the wrong-doers among the Bani-Israel learnt from those SHAYATEEN; the AAYAT has the phrase “BE-IDHNE-ALLAH” (by the will of Allah) and this does need elucidation; note that whatever the people do, they are able to do it because of the will of Allah but the pleasure of Allah is not in everything; certainly, everything of the creation is working in perfect harmony to the will of Allah though there are two (JINN and the Man) among His creation that have the free-will; the notable point is that whatever the JINN or the Man does, that even he does by the will of Allah (that is also named as TAQDIR); because of having the free-will, he does it by his own but Allah has mentioned in the Quran “And you do not will even, unless (it be) that Allah wills, the Lord of all the worlds” (Surah TAKWIR-29); Al-Hamdu Lillah; so everything occurs by the will of Allah but as our task (with total belief in TAQDIR), we all have to believe in the Quran, the Word of Allah, and have to work according to it by the guidance of SUNNAH, to get His pleasure; so Allah has permitted these two to do as they please yet all of their actions are totally bound to the will of Allah that have effect according to it; nothing occurs without the will of Allah and even the Satan knew that when he had asked Allah to allow him extreme length in life that enables him to affect the Man adversely (though Allah allowed him that length but He told him then that whoever takes His shelter, he would not be able to misguide him from the right path); Allah is ALEEM (All-Knowing) and also HAKEEM (All-Wise) so He leads the world to the destination He intends; Al-Hamdu Lillah.
BAQARAH-The Thirteenth Ruku
104. O you who believe - Do not say Ra’ena and say Unzurna and listen, and for the disbelievers there is a painful chastisement.
105. Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.
106. Whatever AAYAT We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?
107. Do you not know that of Allah is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?
108. Rather you wish to put questions to your Apostle, as Musa was questioned before; and whoever adopts disbelief instead of faith, he has indeed lost the right direction of the way.
109. Many of the followers of the Book wish that they could turn you back into disbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things.
110. And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do.
111. And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful.
112. Yes - whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve.
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This Ruku starts by addressing the Believers though the Quran is mentioning the doings of the Bani-Israel (even here Allah has addressed the believers due to some mischief of Jews); the AAYAAT ahead address the believers yet they hit the Bani-Israel in different ways up-to the AAYAT-123 that marks the end of the narrative of the blessings that Allah had provided to them and all of their wrongful response to it; they contain the subtle warning to Muslims not to take the attitudes that the Bani-Israel manifested at different occasions; the true Belief and virtuous deeds according to that is the only thing that brings the pleasure of Allah; Al-Hamdu Lillah; the AAYAT reads that the believers must not use the word “RA’ENA” (that implied “do care about us”) as the Jews used to say it in some offensive manner; in English it is as if someone says to some speaker “pardon” so that the speaker might repeat his statement for him to understand better but the reason that Allah commanded to discontinue the use of this word was that the Jews used to speak it by extending the voice of “E” (so it sounded as double E) that changed its meaning to “our shepherd”; the command here denotes that the Muslims must avoid using such terms that also have some adverse meanings to it unless they clarify its good usage; they also must care not to take-up the unclear words of the non-Muslims who are spiteful to the Muslims unless they reasonably understand them to apply in speech positively; Al-Hamdu Lillah; the AAYAAT ahead tell the reason for their mischievous attitudes that they (and even the polytheists) do not appreciate that the Muslims receive any of blessings from Allah (the Jews especially despised them due to the honor that Allah gave them though they were the descendants of Ishmael-AS) but He specifies by His own will whom He would bless (by providing him the honor to become His Messenger) and certainly He has all of the total grace; Al-Hamdu Lillah; the AAYAT-106 needs much elucidation as generally the comments for it state plainly that this denotes abrogation of some of the verses of the Quran; please note well that there is no such AAYAT in the Quran that is abrogated though there are five places where AAYAAT do modify the command of other AAYAAT that are relevant to them; there are few notable points that we do need to understand in this matter; the first of notable points is that there are two things told here; one is MA-NANSAKH (whatever We abrogate) and the other is NUNSEHA (whatever We cause to forget); so the first thing here is MA-NANSAKH that relates to the previous EHKAAM (commands to take in practice) that were provided at Torah and the other thing here is NUNSEHA that relates to the Holy Book Quran, note that to cause to forget means that Allah causes to cease some specific aspect of the command previously given in the Holy Book Quran in coming to practice though the other aspect of it does still come to practice (and its recitation still goes on); the second of notable points is that whatever change in practice Allah causes at some AAYAT at the Holy Book Quran, it relates to some command to practice and not in any matter of the true Belief; also such change does not occur at narrations and other matters; note also that whatever the Quran abrogates from Torah, that also does relate to commands to practice only (that Allah had provided basically for that previous time only but now Allah has provided all His commands in final terms); the third of notable points is that even SUNNAH when it seems to make some change in the command of the Holy Book Quran, it specifies and not abrogates it as that even the Holy Book Quran does not do; the SUNNAH does not abrogate any verse of the Holy Book Quran but the AAYAAT of the Quran might abrogate SUNNAH understandably; the fourth of notable points is that even those AAYAAT where Allah has caused some change in command, are present at the Holy Book Quran in recitation while those relevant AAYAAT too are present in it in recitation that have specified their command in some manner; there are two AAYAAT that are said to be exceptions here of which one tells that “10 or 5 suckles” of milk prohibit the marriage among the boy and the girl who take that in from one woman (but this statement was never ever credited) and the other tells that the AAYAT of RAJM (stoning to death of the married person that commits adultery) is included in the text (but that is taken to mean the text of Torah at the current times and not the Holy Book Quran); the rule stands firm that the recitation of both the AAYAAT, one that are changed in some aspect in respect to the command they provide and those that change them, are present in the Holy Book Quran for the study of both in the better way (there certainly is no such AAYAT that Allah descended at the Quran and then He placed it out of its TILAWAT i.e. recitation, by any manner of abrogation); I, MSD, have stated as the first notable point here, that there is present only the forgetting of some aspect of the command of an AAYAT by some other AAYAT in the Holy Book Quran (while its TILAWAT stays on) and there is no abrogation in actual of any AAYAT which occurs only for the previous Scriptures by the Holy Book Quran; Surah AL-AALA reads that, “We will make you recite so you shall not forget, except what Allah pleases, surely He knows the manifest (in command), and what is hidden” (Surah Al-AALA-6 & 7); as for the quantity of such AAYAAT that are taken as MANSUKH (abrogated), Jalaluddin Suyuti (d-1505 AD) has counted 21 places as such in his esteemed work AL-ITQAAN; however, Shah WALIULLAH (d-1759 AD) only maintains 5 out of these 21 places as valid in FAUZUL-KABIR; he mentioned these five as (1) AAYAT-180 at BAQARAH that is abrogated by NISAA-11 & 12; (2) AAYAT-240 at BAQARAH that is abrogated by BAQARAH-234; (3) AAYAT-65 at ANFAAL that is abrogated by ANFAAL-66; (4) AAYAT-50 of AHZAAB that is abrogated by AHZAAB-52; (5) AAYAT-12 of MUJADILAH that is abrogated by MUJADILAH-13; I, MSD, have discussed these five places in my writing “The Expressions of Quran” and have clarified there that these even are not abrogated but they are modified in command; Al-Hamdu Lillah; the AAYAT in study tells that whatever AAYAT Allah abrogates from the previous Scriptures or causes to forget in some aspect of its command from the Holy Book Quran, He brings AAYAT for it that has more ease in it for practice than the previous or it is very similar to it; Al-Hamdu Lillah; the AAYAAT ahead tell that Allah has all creation at the heavens and at the earth in His control and if anyone tries to show disapproval to the presentation of Allah in the Quran, he certainly would not find any guardian or someone to assist him against the wrath of Allah except that he turns his attention towards Allah for the true guidance; Al-Hamdu Lillah; in AAYAT-108, Allah asks the Believers i.e. the Muslims (and Jews too to note) that do Muslims intend to ask the last of Messengers PBUH such unworthy questions that the Bani-Israel used to ask Moses-AS; He tells the believers that this attitude led the Bani-Israel to take disbelief instead of the true Belief and ultimately they went far away from the right path; they wish due to their jealousy (after when the Truth has totally become clear upon them) that the Muslims turn disbelievers when the Muslims have already accepted the true guidance; the Muslims need to give them space on their wrongful attitude towards the Muslims (as the time is not yet ripe to challenge them head-on) and ignore them until Allah decides for them (that decision manifested when the Jews were expelled from Madinah); even if today the Muslims seem much weak at the world yet soon they would get strength to present the message of Islam in front of all peoples of the world and would be able to challenge all such peoples that reject it and are not prepared to live in peace with it; this would happen because Allah certainly has everything in His control; Al-Hamdu Lillah; at the AAYAT-110, Allah commands the Muslims (as He had commanded the Bani-Israel at AAYAT-43) to establish SALAH that would keep their attention towards Allah in all issues of the life with care to success at AKHIRAT and pay amounts in ZAKAH that would lead them away from the base desires to achieve some status at the worldly life; with such strong basis for the true Belief, Allah would deposit all of their good deeds at their accounts and they would find them all when they rise from dead as Allah certainly sees and keeps the record of whatever they do; the AAYAT ahead tells that the Jews have the notion (the wishful thinking) that they only would get JANNAH and even the NASAARA (the Christians) have this wishful thinking about their own selves; so O Muhammad PBUH, ask them for the valid reasoning to such absurd notion if they have any; the fact is this that whoever turns his attention towards Allah (with true Belief) and does all good deeds (with all goodness of intentions) according to that, so his good returns are safe with Allah, his true Lord; he certainly is such person who neither would have any fear nor would grieve; note that fear is expressed as noun at the AAYAT that relates to something from outside and it is not adverse to Islam if any fear takes place for the person when he faces some genuine danger that might cause anxiety to him while grieving is expressed as verb that relates to the impression inside on some grievous matter that might cause depression to him; the good Muslim would keep TAWAKKUL upon Allah (i.e. total trust upon Allah) at all situations; Al-Hamdu Lillah.
BAQARAH-The Fourteenth Ruku
113. And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so Allah shall judge between them on the day of resurrection in what they differ.
114. And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter.
115. And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Ample-giving, Knowing.
116. And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him.
117. Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is.
118. And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the AAYAAT clear for the people who are sure.
119. Surely We have sent you with the truth as the bearer of good news and as warner, and you shall not be called upon to answer for the companions of the flaming fire.
120. And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.
121. Those to whom We have given the Book, read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers.
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The Ruku tells about the difference that the Jews had with the NASAARA (i.e. the Christians) and the difference that they had with them; each of them took the other as misplaced in belief as Jews blamed Christians of not maintaining the teachings of Torah while Christians had much despise for them as they had not accepted Jesus-AS as the Messenger of Allah and had on the contrary, put extreme troubles to him; they both read (and accepted the teachings of) the same book (Torah); the Quran tells about the polytheists of those times who had received no guidance from Allah, that they even mentioned for their selves that they had better grounds to claim their selves upright; the Quran tells that Allah certainly would decide about the matters they differ-in at the Day of Judgment; the AAYAT-114 mentions that those who had breached the sanctity of the mosques of Allah, they are most unjust people and as such, they have no right to claim their selves as upright on the good teachings that Allah had provided them through His Messengers; Allah states this here because at some time or other, all these three (Jews, Christians and those who actually had not received any guidance from Allah but claimed their ties to Abraham-AS) had notably been responsible to bar entry to the believers at some significant mosque (and even had notably damaged these sacred places); Allah tells them that they should not have even entered there except with extreme humbleness so by their wrongful attitude towards these, they certainly would face extreme humiliation in the near future at their worldly lives and at AKHIRAT, they certainly would face extreme physical torment; note that Muslims conquered Makkah in the eighth year of Hijrah where the Messenger PBUH cleared the KA’BAH of the idols that the polytheists had placed at inside of it while the Muslims conquered the area of Jerusalem at the rule of Umar-RA; at that time, the Jews had already been expelled from Madinah; Al-Hamdu Lillah; the next AAYAT points out that the east and the west (and all of directions) actually belong to Allah and it actually sets the initiative for the change of QIBLAH (the direction in which Muslims offer the SALAH to Allah) from the BAYTUL Muqaddas to the KA’BAH at Makkah; the command for this change of QIBLAH was soon to come and it was one of the most notable signs to the Bani-Israel that Allah now deposes them of the honor to call towards the true guidance and He provides this honorable status to the Muslim-UMMAH (i.e. all Muslims as whole); AAYAT-116 tells about their extreme disrespect to Allah as Christians said that Jesus-AS is the son of Allah (we all take shelter of Allah from such wrongful statement) and the polytheists of Makkah said that angels are the daughters of Allah (we all take shelter from this wrongful statement too); Allah certainly is Pure from all such wrongful statements; the AAYAT tells that in fact, all the creation that is at the heavens or at the earth, is in His control and all are subservient to Him; Al-Hamdu Lillah; the next AAYAT tells about Allah that He created the heavens and the earth from nothingness; when He decides for something to occur, He just says “BE” and it occurs; Al-Hamdu Lillah; in the AAYAAT ahead, Allah indicates that the infidels of Makkah are much alike to those infidels that were before them as they say that they would accept the message if Allah speaks to them directly or some open sign comes directly to them; but the worldly life is for the examination so if such would happen, there would remain no examination; the infidels that were before them had uttered the same and their hearts do seem to be alike; Allah tells here that He has provided the signs (that the Messenger has come in them and he calls them to the true guidance by the Quran that descends on him) so these are the proof enough for those who really do intend to live upon the Truth; He chooses His Messengers to provide the true guidance to all and He shows miracles only when He wills to show them; so O Muhammad PBUH, do not worry if these disbelievers do not accept the true guidance; you have to provide the message of Allah for it as you do provide the good tidings to believers and you do warn all those who disbelieve; you have no such liability as to see that they do accept the message and you would not be asked if they reject the message and get the hell-fire; Allah tells about the Jews and the NASAARA (Christians) that as for them, they would never appreciate you until you compromise on some of things that they have made their religious issues; O Prophet PBUH, tell them in clear terms that the true guidance is what Allah has clearly provided; if you O Prophet PBUH, were to follow their whims after the true guidance has reached you, you would neither have found any guardian nor anyone that could have assisted you against Allah; note here that this speech to the Prophet Muhammad PBUH is to make everyone understand that it is the acceptance of the true guidance from Him (that He has provided in the Quran) that brings the person near to Allah and it is not the placement of someone by birth (or by any other such factor that is not in his control) that brings anyone near to Him; however, with the true Belief and all of good deeds, the good placement in birth certainly is the plus factor (though it is naught without it); Al-Hamdu Lillah; the Quran presents the last AAYAT of the Ruku as the concluding element to all the narrative about Bani-Israel (as the opening two AAYAAT of the Ruku ahead being similar to the couple of AAYAAT that started this narrative, mark the end to this); it says that not all of the “people of the Book (Torah)” are alike as some do read it with care to grasp the message that it still has and it certainly does lead towards the Quran; those are the ones who do believe in the Quran; but those who are unable to grasp that message and disbelieve in the Quran, they certainly are the losers (at AKHIRAT); Al-Hamdu Lillah.
BAQARAH-The Fifteenth Ruku
122. O children of Israel - call to mind My favor which I bestowed on you and that I made you excel the nations.
123. And be on your guard against the day when no soul shall avail another in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped.
124. And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? He replied that My covenant does not include the unjust.
125. And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.
126. And when Ibrahim said: my Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination.
127. And when Ibrahim and Ismail raised the foundations of the House: O our Lord - accept from us; surely You are the Hearing, the Knowing:
128. O our Lord - And make us both submissive to You and (raise) from our offspring a nation submitting to You, and show us our ways of devotion and turn to us (mercifully), surely You are the Oft-returning (to mercy), the Merciful.
129. O our Lord - And raise up in them an Apostle from among them who shall recite to them Your AAYAAT and teach them the Book and the wisdom, and purify them; surely You are the Mighty, the Wise.
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The first two AAYAAT here are similar to the AAYAAT 47 & 48 of this Surah that indicate that whatever Allah has told the Bani-Israel, that is to guide them to accepting the Holy Book Quran; though they would not remain the chosen people for the task of providing the true guidance to the peoples of the world at this juncture of time yet they still are able to save their selves from all humiliation at the world and all physical torment at the AKHIRAT if they do come to Islam; the AAYAT-126 ahead narrate about Abraham-AS that he had asked Allah that Makkah flourishes in the worldly resources too and the dwellers there get their sustenance with ease; note that the Jews, the Christians, the polytheists of Makkah all respected Abraham-AS most highly so due to this high esteem, Allah tells about him that he actually was totally steadfast upon the true Belief and the good deeds according to it; the AAYAAT tell that when Allah examined Abraham (in his true Belief and good deeds) by different trials, he proved consistent in achieving the best results in all such trials; Allah informed him that He would give him the status of IMAM (the esteemed spiritual guide towards the Truth; means that he would become one of the Prophets of Allah); he asked for such IMAMATE (the status to guide spiritually) in his descendants too and Allah told him that those who are unjust to His commands, they would not receive that status; this tells why Allah made Muhammad PBUH as His last Messenger (who was from the descendants of Ishmael, the elder son of Ibrahim) and why He deposed the Bani-Israel of the honorable status of providing the true guidance to all the peoples of the world; they had proved their selves totally incompatible for the task (in fact, they led even their own selves to desires for the worldly standing); Allah tells that He made the KA’BAH the place to visit time & again and the peaceful center for all those people who intend to keep their attention towards Allah; and it is better that the people offer their SALAH at MAQAME-IBRAHIM (that is the stone standing on which Abraham built the KA’BAH); note that the instruction to read SALAH at the place of this specific stone asks to read SALAH anywhere at the area where the HAJI circulate around the KA’BAH (that is called MATAF) and it certainly is better to take this instruction with ease in practice; Allah tells also that He commanded Abraham-AS and Ishmael-AS to care for the cleansing of His esteemed house (KA’BAH) for the good visitors who come there, the good dwellers at the area and those who perform their acts of worship to Allah inside the KA’BAH (i.e. offer their SALAH there); this not only included to care about its physical cleanliness but also to care about its spiritual purity that nothing wrong takes place there; Al-Hamdu Lillah; Abraham saw that Allah has decided to make the KA’BAH the spiritual center where the people would find peace by worship of Allah so he prayed that He also makes the life easy at the area for all those who choose to live there, by providing all the physical necessities of life but he added that he prays only for those that are the believers to Allah and the Day of Judgment; this was because when he had asked for IMAMATE at his descendants, Allah had told him that the unjust persons (that do not care about the Commands of Allah) would not get it; but Allah told him as for the worldly things, he would not stop those even from the wrong-doers (though they would get their punishment at AKHIRAT); yet IMAMATE is the spiritual status so that is reserved for the good people that are most attentive to Allah; Al-Hamdu Lillah; the AAYAAT ahead report the important DUA (prayer to Allah) of Abraham and Ishmael that asked for the Messenger in their descendants and Allah accepted their DUA; Muhammad PBUH was from among their descendants whom Allah chose as His last of Messengers when He brought that DUA to realization after about 2500 years of it in the area of Makkah; Al-Hamdu Lillah; when Abraham and Ishmael were raising the foundations of KA’BAH (as it was first built by Adam-AS and now its foundations were not even barely visible), they made DUA that Allah accepts their good efforts for Him and as TOFIQ to that, makes both of them such persons that truly surrender to His will and raises such people from their descendants that are Muslims (who surrender to the will of Allah); and that He teaches them and all Muslims, the deeds (MANASIK) in the procedure to perform HAJJ and provides them and all Muslims His mercy; then they made that important DUA that asked Allah to raise the Messenger from amongst them (the Muslims) who recites His AAYAAT to them and teaches them the KITAB (the Book; especially all the commands that it presents) and the HIKMAT (the wisdom that tells how to put that Book into practice) and purifies them from all the inclination towards the worldly desires; Al-Hamdu Lillah; this is the honorable task of Muhammad PBUH (to recite the AAYAAT of Allah and to teach all peoples the Quran and the manner of its application and to purify them of all base worldly desires); after him, we all Muslims are liable to do it in the best way possible for us; Al-Hamdu Lillah; here one of the notable things at the last AAYAT of the Ruku is that Abraham and Ishmael noted that Allah is AZIZ (Mighty) and HAKEEM (Truly Wise); this needs some elucidation; note that AZIZ means that He is able to provide for such happenings that keep the world to His will by His authoritative measures so no one becomes able to cause such deviation at the world that leads it away from His set manner for it that causes FASAD (high difficulties to work upon Islamic Teachings) for high length of period; He destroyed by events that are named as natural calamities, many such nations that had challenged His authority and were causing FASAD at the world; Surah ANKABUT has the AAYAT (that is AAYAT-40) where Allah tells us that “each one of them We seized for his crime; so in them, against some We sent a violent tornado (with showers of stones); some were caught by blast; some We caused the earth to swallow up; and some We drowned; it was not Allah Who injured them but they injured (and oppressed) their own souls”; Al-Hamdu Lillah; Allah is HAKEEM (Truly Wise) too which means that He is shaping all things towards the way He intends (even by the works of the Man) and it takes many years sometimes for us to see how things have turned favorably for Islam practically; whatever that creation which has the free-will (JINN and the MAN) does, Allah keeps that under His view; He let them intend only for what He intends them to intend and keeps the impression of whatever they do upon the world at such limits that everything goes on according to His will; Surah TAKWIR reports that “And you do not will even, unless (it be) that Allah wills, the Lord of all the worlds” (Surah TAKWIR-29); Al-Hamdu Lillah; note that when YAQUB-AS (Jacob) interpreted the dream of Yusuf-AS (Joseph), he told clearly that Allah would provide ways for the rise of Yusuf-AS as Allah is All-Knowing and HAKEEM (see Surah YOUSUF-6; Yusuf is Joseph that is spelt in two different ways); at that Surah, we find this name of Allah i.e. HAKEEM at another place too that denotes that YAQUB-AS was totally sure that Allah would provide for such circumstances that would lead to rejoining of all members of his family (Surah YOUSUF-83) and yet at another place where Yusuf-AS remembers how Allah has made possible leading the events to the rise of Yusuf-AS and to the rejoining of all the members of the household of YAQUB-AS (Surah YOUSUF-100); Al-Hamdu Lillah.
BAQARAH-The Sixteenth Ruku
130. And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous.
131. When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds.
132. And the same did Ibrahim enjoin on his sons and (so did) Jacob. O my sons - Surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims.
133. Nay - Were you witnesses when death visited Jacob, when he said to his sons: What will you serve after me? They said: we will serve your God and the God of your fathers, Ibrahim and Ismail and Isaac, one God only, and to Him do we submit.
134. This is people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.
135. And they say: Be Jews or Christians, you will be on the right course. Say: Nay - (we follow) the religion of Ibrahim, the HANIF, and he was not one of the polytheists.
136. Say: we believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Isaac and Jacob and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit.
137. If then they believe as you believe in Him, they are indeed on the right course, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing.
138. (Receive) the baptism of Allah, and who is better than Allah in baptizing? And Him do we serve.
139. Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him.
140. Nay - Do you say that Ibrahim and Ismail and Isaac and YAQOOB (Jacob) and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do.
141. This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.
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The Ruku starts with the notable discussion for which Allah had mentioned Abraham-AS; he was steadfast on the Guidance to the right path who had raised the foundations of KA’BAH (with the assistance of his son Ishmael-AS) so that Makkah becomes the peaceful center for all Muslims all over the world; the Ruku makes the point upon the infidels at Makkah that Abraham certainly was one of the highly capable Muslims and if the infidels claim to respect him by heart, they must leave their wrongs and accept the true Belief he professed and take-up his mode of living; for the Jews and the Christians, Allah says that Allah had chosen Abraham at the worldly life to present the best manner to live upon the right path and he certainly would be among the best persons at AKHIRAT; whenever Allah told him to become totally obedient to Him about some issue in practice, he always did so; this we have learnt at AAYAT-124 too that whenever Allah examined Abraham (in his true Belief and good deeds) by different trials, he proved consistent in achieving the best results in all such trials so Allah informed him that He would give him the status of IMAM; not only Abraham-AS but even Israel-AS (Jacob) guided his sons when he was near to his death at Egypt that they have to believe in Allah and have to do all good deeds according to His commands (no matter when or where they live); Abraham, Ishmael, Isaac (and Jacob) all believed in Him only as their true Lord so he took that oath from all his sons that they would remain steadfast on this; the Jews and the Christians must realize that it was upon the principles (which Abraham had received from Allah being the IMAM to present the true guidance and which he had stated plainly to his descendants) that Israel took word from them at his death and not on commitment to any particular people; but they all have passed away and they are answerable for their own and the Jews and the Christians are answerable for their own belief and deeds so without care to discuss what Israel meant to convey at his death-bed, they should take care about their own selves to make their selves better; Al-Hamdu Lillah; they ask the people to become Jews or Christians for their guidance while they should have realized that they should have called towards the principles that Abraham presented and he certainly was not among the polytheists; AAYAT-136 tells the Muslims to say in most plain words that “we believe in Allah and what is given to us (i.e. the Quran) and whatever (i.e. the principles of Islam) was provided to Abraham, Ishmael, Isaac, Jacob and the children of Israel (Jacob) and whatever was given to Moses (i.e. Torah) and to Jesus (i.e. INJIL that elucidates Torah) and to all the Prophets from their true Lord; we do not discriminate among any of them and we are believers in Allah”; Al-Hamdu Lillah; this AAYAT tells the Jews and the NASAARA (Christians) that the true Belief is to believe in the message of Allah that all of the Messengers provided to the human beings (that basically is the same as all Messengers guided towards TAUHID, AKHIRAT and RISALAT; see the note at the fifth Ruku of this Surah); this clarifies that if someone has the notion that Jacob might have instructed his sons to adhere to the nation of Bani-Israel with whatever wrongs they commit, he certainly has the erroneous notion; the Messengers always have asked for the commitment to Allah and for nothing else; Al-Hamdu Lillah; the AAYAT ahead tells that if they (the Jews and the Christians) do believe as you Muslims do (according to the statement at the AAYAT-136) then only they have truly believed but if they avoid this plain statement then they do have taken up enmity; Allah would save you from all of them as He hears what they say and knows well how to keep their enmity to their own-selves; note that the Jews did not accept Jesus-AS and Muhammad PBUH as the Messengers of Allah (and they had remained extremely disrespectful even to Messengers of Allah that they did accept; they even had disrespected Moses-AS) while the Christians did not accept Muhammad PBUH as the Messenger of Allah; the AAYAT ahead particularly addresses the Christians who thought that the baptism to the new-born washes away the original sin from it who then receives the benefit of the sacrifice of Jesus Christ (AS) and gets the potential for the salvation; Allah tells here that the true color that does provide safety from all troubles of the worldly life and from the hell-fire is actually the heavenly color that Allah provides to someone (i.e. the Guidance to the right path that puts his total attention towards Him) and who could be better than the person who does get that heavenly color from Allah; that color leads to the true worship of Allah paving the way for the safety at AKHIRAT; that safety does not come without the true Belief and without any good deeds just by believing that the sacrifice of someone would be enough for the atonement of sins (even if that someone is one of the most worthy persons at the court of Allah); Salam on Jesus Christ who was one of the greatest of men and one of the most esteemed Messengers of Allah; Al-Hamdu Lillah; the AAYAT explicitly gives the message to both the Jews and the Christians that it is of no use to put such argument as they both state that they both only have the approval at the court of Allah, as the good deeds of the Muslims certainly affect the Muslims highly; we Muslims certainly are committed to Him so we have hopes that He certainly would care for us at AKHIRAT; Al-Hamdu Lillah; Allah asks them why they say about the esteemed Messengers Abraham, Ishmael, Isaac, Jacob (and about his sons too) that they either were Jews (this was the statement of the Jews) or either were Christians (this was the statement of the Christians); with such statements it is clear that they have been so highly unjust as to hide the true message of Torah (that tells them of the last Messenger of Allah); certainly, no one knows anything better than Allah and He is not unaware of their doings; the Jews and the Christians need to understand this well that these good persons have passed away and they are answerable to their own doings; the Jews and the Christians should care to put their doings correct as they would be asked about those, not about the deeds that those good persons did when they were at the world; Al-Hamdu Lillah.
BAQARAH-The Seventeenth Ruku
142. The fools among the people will say: What has turned them from their QIBLAH which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.
143. And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Apostle may be a bearer of witness to you; and We did not make that which you would have to be the QIBLAH but that We might distinguish him who follows the Apostle from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.
144. Indeed We see the turning of your face to heaven, so We shall surely turn you to the QIBLAH which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.
145. And even if you bring to those who have been given the Book every sign they would not follow your QIBLAH, nor can you be follower of their QIBLAH, neither are they the followers of each other's QIBLAH, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust.
146. Those whom We have given the Book, recognize it as they recognize their sons, and some party of them most surely conceals the truth while they know (it).
147. The truth is from your Lord therefore you should not be of the doubters.
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Allah gave the command to change the QIBLAH at this Ruku; AYAT-115 had pointed out that the east and the west (and all of directions) actually belong to Allah; it was an indication for the change of QIBLAH (i.e. the direction in which the Muslims offer the SALAH to Allah) from the BAYTUL Muqaddas to the KA’BAH at Makkah; Allah tells here that there would be such foolish persons among the wrong-doers who would ask what made them change the QIBLAH; answer them O Prophet (PBUH) that the east and the west (and all of directions) belong to Allah so it is only the will of Allah by which He guides any person towards the right path; Al-Hamdu Lillah; AAYAT-143 is notable here as Allah gives the reason to the change that as now Allah has deposed the Bani-Israel from the honor of providing the true guidance to all the peoples of the world, the Muslim UMMAH (Muslims as whole) would be liable to it; they would see that when Muhammad PBUH, the last Messenger of Allah, has departed from the world, they do provide the message of Allah that they have received (in the Quran and in the shape of the authentic SUNNAH as the HIKMAT towards its explanation) to all peoples of the world; note well that it is the responsibility of the Muslims to provide the basic teachings of Islam as best as possible (so that issues related to KHILAFAT might also come at fore to all peoples of the world) though the Muslims are not liable to see that all peoples do accept the message of Allah and apply it for the benefit of all the world; once they fulfill their responsibility to the necessary extent by TABLIGH (spreading of the teachings of Islam), they only have to see to their own safety as everyone has to answer individually at AKHIRAT; the Muslims would bear witness there if they are called for it against those to whom they provided the message of Islam yet either those ignored it (even after listening to it) or either rejected it clearly; the only reason to life is to get the pleasure of Allah by total surrender to Him with the true Belief and with the good deeds according to it; however, if the Muslims go on to make TABLIGH of Islam, Allah would certainly make the life easy for all peoples of the world without any turmoil as we all have seen that He did make the world most worthy place to live after Muhammad PBUH when the Muslims undertook JEHAD in His name (i.e. the Muslims fought those who challenged the message of Allah by their rejection of Islam after they got its basics by TABLIGH and those rejecters did not even make the peaceful treaty with the agreement to pay JIZYA for their safety with the Muslims who certainly are the force of Allah); at the current times, the Muslims have to make TABLIGH with all enthusiasm to the challengers to Islam to at-least make them realize that the Muslims are certain to stay upon the righteous teachings of Islam insha-Allah without posing any threat to anyone and they must necessarily get some peaceful treaty from those challengers that asks both sides clearly to stay away from each other as much as possible; please note that JEHAD for the Muslims seems fair only at defense at the current times against those who challenge the Muslims head-on yet the Muslims must not initiate it; but every person must know that JEHAD by attack is allowed even now yet highly unfeasible as the matters stand; Al-Hamdu Lillah; if nobody among the prominent ULAMA takes up TABLIGH of the Basics of Islam up-to the standard needed at the current times then somebody among the Muslims who has the worthy knowledge of the Basics of Islam, would have to necessarily take it up with his total attention towards Allah (see also Surah AALE-IMRAN-110); Al-Hamdu Lillah; the Quran also mentions “and who is more unjust than he who forges a lie against Allah while he is invited to Islam, and Allah does not guide the unjust people; they desire to put out the light of Allah with their mouths but Allah will perfect His light, though the disbelievers may be averse; He it is Who sent His Apostle with the true GUIDANCE and the right PATH of life, that He makes it overcome all the paths of life, all of them, though the polytheists may be averse” (Surah SAFF-7, 8, 9); Al-Hamdu Lillah; the Ruku at study tells that the QIBLAH (BAYTUL Muqaddas) towards which the Muslims were offering their SALAH for nearly 17 months at Madinah, was to test the Muslims whether they stand firm at the acceptance of what the Messenger of Allah had asked them to do or do they take the same manner of avoiding to follow him by different unworthy excuses that the Bani-Israel manifested against the guidance of Moses; note that we do not find in the Quran that Allah gave the command to read SALAH in the direction of BAYTUL Muqaddas yet Allah says at this AAYAT-143 that We had made it the QIBLAH (i.e. the direction in which the Muslims offer the SALAH to Allah) so that We bring at fore those who do follow the Prophet PBUH (this tells that Muhammad PBUH got the clear direction to make it QIBLAH from Allah and that is not by any AAYAT of the Quran); so this marks also the most high status of the SUNNAH of the Prophet PBUH for the practice of the Islamic commands and this actually puts it firmly in the meaning of HIKMAT (to educate in which also was among his assigned tasks); note that HIKMAT means the wisdom to apply the Quran into practice; this test certainly was highly significant as the Muslim UMMAH was now getting the honorable status to guide all peoples of the world to the Word of Allah and all of them did well when they accepted BAYTUL Muqaddas as their QIBLAH as the Prophet PBUH directed them; Al-Hamdu Lillah; now, when the QIBLAH changed to KA’BAH, there was some concern in SAHABA (the companions of the Prophet PBUH) for those persons who had offered their SALAH at the direction of BAYTUL Muqaddas and they had died in this period; Allah tells explicitly that He would not waste their true Belief (i.e. the SALAH they had offered then) and they do not have to worry on this issue; Allah is Most Kind so He cares to all good deeds and He is Most Merciful so He provides mercy to all those who are attentive to Him; Al-Hamdu Lillah; AAYAT-144 tells that Allah changed the QIBLAH to KA’BAH as He had seen that the Prophet PBUH turned his face eagerly towards the heavens awaiting the command to change the QIBLAH; so now everyone of Muslims must face the KA’BAH at SALAH wherever he is; those to whom Allah has provided the Book (Torah) know well that this command certainly is from Allah and Allah is not unaware of any of their deeds; Al-Hamdu Lillah; the Ruku tells that they would not accept the QIBLAH of you Muslims and you also would not accept their QIBLAH in the future ever (this means that you must not do so) and in fact, they also would not accept the QIBLAH of each other; note that the Jews and the Christians both have some difference in facing towards the BAYTUL Muqaddas when they visit that holy site; the Christians tend to face it in the direction where Mariam-AS (Mary) gave birth to Jesus-AS; supposing that you O Prophet PBUH, accept their whims after you have received the command not to accept their QIBLAH, you certainly would commit injustice; Allah tells that those whom Allah has provided the Book (Torah) recognize this (Quran) as they recognize their children; and there is a faction in them (of their learned persons) who conceal those righteous teachings of Torah on purpose that the Quran conforms (so that the Muslims remain unaware of the true knowledge and they, the Christians and the Jews, might claim supremacy in the sphere of knowledge); however, the Quran has provided the Truth most explicitly and so the Muslims have no inclination to what the people of the Book know of Torah and what they practice from it; note that even at these current times, they have given-in to this notion of becoming high among the peoples of the world though now, it remains on the basis of the know-how of the deadly weapons they have introduced just for the destruction of the world; when the spiritual knowledge is not the guard to the physical knowledge then it defies the actual status of the Man that is of the KHALIFAT at the world; may Allah provide wisdom to all peoples of the world before it is too late; Al-Hamdu Lillah; certainly, the Truth is from Allah (so no one is able to change it) and the Quran guides all the Muslims by addressing Muhammad PBUH that you all must not have any doubts in its acceptance; and you all must not have any reservation in its necessary application; Al-Hamdu Lillah.
BAQARAH-The Eighteenth Ruku
148. And everyone has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, Allah will bring you all together; surely Allah has power over all things.
149. And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and surely it is the very truth from your Lord, and Allah is not at all heedless of what you do.
150. And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course.
151. Even as We have sent among you an Apostle from among you who recites to you Our AAYAAT and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know.
152. Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.
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The Ruku mentions that the actual importance is to collect good deeds with total belief on Allah; as for the direction to Muslims to face at SALAH, though it is only towards the KA’BAH at Makkah yet that might fall for someone at the east, for someone at the west, for someone at the north and for someone at the south; so everyone has its own direction as the KA’BAH is located in such way; Al-Hamdu Lillah; the Muslim would consider the issue that he offers his SALAH in the best way possible for him as that actually leads him ahead of others; Allah would gather all persons at the Day of HASHR (the Day of Judgment) where all would stand in front of Him and the only thing that would count there would be the true Belief and the good deeds according to that; Al-Hamdu Lillah; it is noteworthy that the Quran asks Muslims to compete in all the good deeds that bring the blessing of Allah; it does not ask to compete in worldly matters anywhere which it asks to keep preferably at necessities (see Surah BAQARAH-219); the Muslims might take-up three positions regarding wealth at the world that are right by the Islamic Teachings; the best is the status of the person who lives at poverty but where he fulfills his necessities and obligations and does not have much to save (the Prophet PBUH lived at this status by choice); the second to the best is the status of a person who does save a good amount even after spending on his necessities and obligations yet this saving does not put him into the wealthy persons; the third is the status of the person who has property, possessions and plenty of wealth and he is taken among the wealthy persons; however, there must remain no person that lives at the status of deprivation of necessities at an Islamic environment falling below the first status, or so much far above from the upper margin of the second one that he goes beyond the third status by the Islamic teachings and then he gains the undue status to impress adversely the good ordinary living manner at the Islamic environment; in whatever situation, he must fulfill his total liabilities as one among the Muslims and must not obsess about earning of worldly gains; Al-Hamdu Lillah; the AAYAAT here tell that towards wherever the Muslim person travels or wherever he resides temporarily, he must take care at all times and places that he faces the KA’BAH at SALAH; this would finally give the message to all that though once the QIBLAH has changed but it has changed for all times ahead; no one should get the argument that Muslims claim relationship to Abraham and Ishmael and do not take the place which they built again for the remembrance of Allah as their QIBLAH; He clearly mentioned it as His sacred place where all those who seek His pleasure would turn to at their SALAH (see AAYAT-125) so those foolish persons only would object that have no sense of justice; the Muslims do not need to worry about them but they need to care about the command Allah has given, as according to DUA of Abraham, they would certainly get the blessing of Allah that Allah would make the place prosperous (this is the NEMAT from Allah to them so that they have all ease to live by practicing the Islamic teachings at all situations with all integrity) and He would make it the central place for all Muslims especially the people that are most attentive to Him; the Ruku tells that Allah had accepted DUA of Abraham about Makkah as He had accepted his DUA when he made it with his son for Muhammad PBUH to appear as the Messenger of Allah from among their descendants; the task of the last Messenger is mentioned again but the sequence is changed as TAZKIAH (the purification inside) comes before the teaching of the Quran and the teaching of HIKMAT i.e. the wisdom to apply the Islamic teachings; this sequence remains at Surah AALE-IMRAN and Surah JUMU’AH where the Quran has repeated this AAYAT; Al-Hamdu Lillah; at AAYAT-129 of this Surah, it occurred as DUA of Abraham and Ishmael but at other places, it comes as the statement provided by Allah; it notes that the learning of the Quran and HIKMAT needs TAZKIYAH before that; they would come only to those who have distanced their selves from all worldly desires and live their lives with utmost simplicity and with total attention towards Allah; Al-Hamdu Lillah; the last AAYAT of the Ruku asks all peoples of the world to remember Allah at all times and at all places; they must work to the fulfillment of His commands to get His pleasure; the AAYAT reads “Remember Me, I would remember you”; so it actually tells, “Remember Me (in the world), I would remember you (at AKHIRAT)”; “Remember Me (in your near-ones), I would remember you (in angels)”; “Remember Me (today), I would remember you (tomorrow)”; “Remember Me (in your happiness), I would remember you (in your troubles)”; “Remember Me (wherever you are), I would remember you (wherever you are)”; “Remember Me (at all times), I would remember you (at all times)”; it is the honorable word that Allah gives to all persons that have goodness in them to believe in Him and to do their deeds according to that belief; all must acknowledge the NEMAT (the blessing from Allah which means that the true Muslims live upon the Islamic teachings by the awareness of the manner to practice those teachings in any situation with integrity for AKHIRAT) by their gratitude towards Him and all must care not to disbelieve but to keep their attention towards Allah Who is the true Lord of all the creation; Al-Hamdu Lillah; this remembrance by heart fulfills the statement that all the creation of Allah gives at the beginning of the Quran where that creation of Allah (especially the JINN and the Man) praises Allah with all the gratitude towards Him; Al-Hamdu Lillah RABBIL-AALAMIN.
BAQARAH-The Nineteenth Ruku
153. O you who believe - Seek assistance through patience and prayer; surely Allah is with the patient.
154. And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.
155. And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,
156. Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return.
157. Those are on whom are blessings and mercy from their Lord, and those are the followers of the right course.
158. Surely the SAFA and the MARWA are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing.
159. Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).
160. Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.
161. Surely those who disbelieve and die while they are disbelievers, these are, on whom is the curse of Allah and the angels and men all.
162. Abiding in it; their chastisement shall not be lightened nor shall they be given respite.
163. And your God is one God - there is no god but He; He is the Beneficent, the Merciful.
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AAYAT-45 at the fifth Ruku had told the Bani-Israel to take assistance of SABR and SALAH; Allah gives this same instruction to the Muslim UMMAH now at AAYAT-153 when they take-up the task of keeping to the Islamic teachings and of spreading the word of Allah to all; Al-Hamdu Lillah; the Muslims would take the assistance of SABR (which means to stop from all wrongs by efforts having all trust in Allah and denotes the attitude of patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins) and SALAH (which means to say the prayers to Allah that leads to the total attention towards Allah so that they get His pleasure and achieve the true success at AKHIRAT); note that to achieve the pleasure of Allah is the only aim of life (see Surah ZAARIAAT-56); note that these both SABR and SALAH respectively keep away from all base desires and certainly strengthen the attention towards Allah; SABR for the Muslims denotes in the Quran to attach the self to something praiseworthy by Islam (even though that needs to put some strain to the self) against the option to take something that is blameworthy; that is why it enfolds the meaning of patience keeping to Islam at some incident that causes agony and also enfolds the meaning of living upon necessities preferably at the worldly life with the avoidance of all major sins; if someone has worldly things beyond necessities then that would only be in limits (see the previous note about the three positions the Muslims would take for the worldly positions) and that also would qualify them to SABR; Al-Hamdu Lillah; the AAYAAT ahead at this Ruku explain the different aspects of SABR; the notable thing about SALAH is that it brings the Muslim person near to Allah as he persists on His remembrance by it; so while SABR stops from attachment to the world, SALAH brings them to the attachment of AKHIRAT by the remembrance of Allah, the true Lord; Al-Hamdu Lillah; Allah asks this attitude from all Muslims (with the knowledge of the Quran) who would not only live by Islam but being the force of Allah, would also ask all to live by Islam (by TABLIGH only in these current times unless they are challenged at the war-field) so that the Man proves without any doubt that Allah has created him the best among all the creation; that also would prove how right He was when He told the angels that He knows all about the Man while they are not fully aware of his potential ability i.e. his spiritual ability; Al-Hamdu Lillah; when Allah asked the Bani-Israel for SABR and SALAH, He told them that it is difficult except for those that do have their attention towards Him; but when He asked the Muslim UMMAH for them, He said that Allah helps the patient ones (SABIRIN); note the difference that has the subtle indication that the Bani-Israel needed much development of such traits that help in SABR and SALAH while the Muslim UMMAH displayed the worth for them just when Allah blessed them with the task of remaining to Islam and of spreading the Islamic teachings to all peoples of the world; Al-Hamdu Lillah; whenever the Muslims fought the challengers to Islam at the battlefield (especially when they fought the infidels of Makkah) that intended to finish off the impression of Islam, it caused SHAHADAT (death at the battlefield) of many Muslims; the Quran says here that Muslims would not call those who achieve SHAHADAT (when they fight in the way of Allah) as dead; they certainly are alive yet nobody has the recognition of their lives; Allah tells here that He would certainly test Muslims by situations that cause fear to them and by hunger and by the loss of property and by the loss of much of vigor due to physical efforts and by the loss of much of returns to those efforts; O Prophet PBUH, give the good tidings to the SABIRIN (that bear all these trying things with patience); those are the persons when the troubles fall upon them, they remember Allah by saying that “we belong to Allah and we have to return to Him”; note that the Muslims read this part of the AAYAT as their statement whenever they face much trying times especially when someone near to them achieves death; so here we do get the idea for SABR that it means to remain totally attentive to Allah even in such adverse of times where any other person than the SABIRIN might fall into the most high dejection; they remember that their worldly lives would end at some day or other (and that would anyhow end their troubles) and they never lose the true Belief that they are answerable to Allah; these are the persons that get the inner peace from Allah, their true Lord, at the worldly life (as they keep away from all major sins) and the blessing from Him at AKHIRAT; these are the persons that truly are attentive to Allah; Al-Hamdu Lillah; the next AAYAT tells that the Muslims do not have to worry if they make the SA’I (the walk between SAFA and MARWA that used to be the two hillocks; now there are just some signs remaining for them); this walk is one of the important parts of the rituals at UMRAH (visit to the KA’BAH) & HAJJ (visit there at the last month of Hijrah-calendar); Muslims worried that at the times of JAHILIYYAH (the period of ignorance to the Islamic teachings), there used to be two idols at these hillocks that the polytheists worshipped and at the advent of Islam, the Muslims removed them; these idols had been introduced at these places by the most wrongful persons so Allah says that the SA’I does belong to the rituals of HAJJ and it certainly is for Allah so the Muslims do not have to worry in taking-up of this walk between these hillocks; note that basically, SA’I relates to the frantic search of HAJIRAH-AS (the wife of Abraham-AS and the mother of Ishmael-AS) for water to provide to the infant Ishmael and in this, she walked to & fro between the hillocks; it is the narrative that relates highly to SABR; the movement of the infant at that time had resulted in the gushing out of the stream of water (ZAM-ZAM) miraculously that still runs at the holy site of the MASJID inside where the KA’BAH is located; Al-Hamdu Lillah; Allah knows the intentions of all so He cares for that with all appreciation to all the rightful persons; Al-Hamdu Lillah; note that the Quran has AAYAAT that are Al-BAYYINAAT (that denote the clear reasoning to get to the true Belief in Allah, the true Lord, and in the judgment at AKHIRAT by the observation of the previous guidance that Allah had provided to the people) and it also has AAYAAT that are Al-HUDA (that relate mostly to the practice of Islam that Allah has provided the Muslims for firmness of the Guidance to the right path); so these tell the fundamental teachings of Islam (that are to believe in TAUHID, AKHIRAT and RISALAT as noted at Ruku-5 of BAQARAH) and the teachings that directly relate to its practice respectively; Al-Hamdu Lillah; the persons that conceal these Al-BAYYINAAT and these AL-HUDA in Al-KITAB i.e. the Quran (mostly those Jews that detested Muslims because the last of Messengers of Allah, i.e. Muhammad PBUH, came from the descendants of Ishmael though in general, the AAYAT mentions all such persons), they are cursed by Allah and they are cursed by such others too that are most attentive to Allah; but those who repent and make good amendments in their attitudes and then present these Al-BAYYINAAT and these Al-HUDA as the Quran tells, Allah would care for their repentance and would show mercy to them; Al-Hamdu Lillah; but those who die in this state of denial and concealment, certainly, Allah would curse them and His angels would, and all those peoples of the world would, who are most attentive to Allah and that curse would never leave them in their worldly life; and their chastisement at AKHIRAT would never be lightened; they would not even be given any respite; certainly, Allah only is the true Lord (and He would certainly judge the belief of every person and his deeds at AKHIRAT); He is AR-RAHMAN and AR-RAHIM; Al-Hamdu Lillah.
BAQARAH-The Twentieth Ruku
164. Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.
165. And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, and those who believe are stronger in love for Allah - and only if those who are unjust had seen that when they see the chastisement - that the power is wholly of Allah and that Allah is severe in requiting (evil).
166. When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder.
167. And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them and they shall not come forth from the hell-fire.
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The Ruku starts with the AAYAT that tell about how Allah has created different things by His authority and made them beneficial to the human beings; these beneficial things include some very notable things that Allah presents here; the first is the creation of the heavens and the earth (we know today that Allah keeps the earth to its place by the gravitational force as it rotates around the sun to stabilize its location by its centrifugal force; the gravitational force applies to all physical bodies at heavens and that certainly is beneficial for us at the earth; note that Allah has created everything in such manner by His good authority that even these physical bodies tend to avoid destruction so they keep away from the earth as much as possible for them by their movement unless it does bound them towards it by its force; that causes them to burn due to the intense heat that the acceleration towards the earth causes to them and we see them as shooting stars); note well that even the physical laws apply by the will of Allah and He only has provided their working at the universe; Al-Hamdu Lillah; the second is the change of the night and the day (Allah has caused the rotation of the earth at its axis too without any troubles to us so as to bring days and nights; this gives us the opportunity to set-up our routine for our economic activities and for the period of our rest avoiding burden to the self with our attention towards Allah at all times); Al-Hamdu Lillah; the third is the ability of the ship to sail on the waters that benefits the commerce and trade between different peoples (Allah has given the waters the force that is named as buoyancy which keeps the ship floating upon the waters as it is the upward force exerted by the water that opposes the weight of the immersed object so just as the gravity asks it to go down, the up-thrust i.e. the buoyancy at the waters causes it to stay up the waters); Al-Hamdu Lillah; the fourth is that He descended the water from the heaven above so as to bring the earth alive (so that it bears fruits & crops); Allah mentions the heaven above as singular here as the rain falls from the clouds that are just above the earth; note that Allah uses the term “heavens” in plural in the indication of the first beneficial thing here; Al-Hamdu Lillah; the fifth is that Allah spread many of animals upon the earth (and this in some way or other is beneficial to the Man as they not only provide the milk and the meat but their waste is beneficial as fertilizer to fields; the AAYAT implies that even the wild animals provide benefits to the Man; their skins and teeth certainly have value and some of them do provide medicinal benefits); Al-Hamdu Lillah; the sixth is the change of winds that cause change in weathers at different places by their occurrence; Al-Hamdu Lillah; and the seventh is the clouds that wander on slowly between the earth and the heaven (used in singular; they rise due to the condensation of water particles inside and the highest of them would rise to about 6000 meters maximum above the ground but then they are not liable to cause rainfall; the clouds that are near to the ground about 2000 meters inside that are thick and dense clouds, these clouds produce steady rain or snow and they often are referred to as nimbostratus clouds); at the day, clouds provide the protection from the sun’s intense heat and at the night, they become such blanket as to benefit the place not to get too cold; Al-Hamdu Lillah; Allah has given all persons the power to observe so these are the things to observe at the earth and from the earth; by this, all persons would become aware of the amazing control that Allah has over all things and they would see that He has made these care for all and not to become adverse; those persons who take others to worship than Allah, they do show love for those others more than Allah even though He has provided such blessings to all; certainly, such persons that are given to wrongs, show extreme ingratitude to Allah though the true believers on Him do love Him intensely; but then there would come the day (the Day of Judgment) where these persons that are given to wrongs, would see clearly that all control does belong to Allah but on that day, He would not care for them but punish them severely; this world is for the examination and the coming world is for the result to all; the persons that they used to follow (especially their fore-fathers) would become oblivious to them at that place and everyone would see the severe punishment so all relations between them would totally end; their followers would say in regret that only if they could return to the worldly life, they would become just as oblivious then to these persons that they used to follow; so there at that place, Allah would show them their deeds as something to regret only and they would never emerge from the hell-fire; so all must care here and now to come to the right path as after the life at the world, even the highest regret on wrongs committed would become totally useless; Al-Hamdu Lillah.
BAQARAH-The Twenty-First Ruku
168. O men - Eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Satan; surely he is your open enemy.
169. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know.
170. And when it is said to them - Follow what Allah has revealed, they say: Nay, we follow what we found our fathers upon. What - and though their fathers had no sense at all, nor did they follow the right way.
171. And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.
172. O you who believe - Eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve.
173. He has only forbidden you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful.
174. Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful chastisement.
175. These are they who buy error for the right direction and chastisement for forgiveness; how bold they are to encounter fire.
176. This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in great opposition.
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The first two AAYAAT (168 & 169) of this Ruku present the Islamic manifesto of the living manner for all persons (especially for the Muslims) of the world; this is to note the right path to follow against those paths that lead to the hell-fire so in this respect, these AAYAAT certainly need much care in elucidation; they tell all the peoples of the world to eat only that Allah has allowed them (HALAAL) and that which they understand to have purity (TAYYIBAH); this statement is interesting in the sense that the food taken-in does affect the conduct of the person (his awareness of good moral values); the seventh Ruku of this SURAH also gives this message that the intake of anything affects the Man even in the spiritual sense; note also that Allah had commanded Adam & Eve to keep away from going near even to the tree that had the prohibited fruit for them on it; the AAYAT also instructs to take care that no one follows in the footstep of the Satan (as to pursue to eat the prohibited fruit was the manner in which he affected adversely the first couple among the mankind); certainly he is the sworn enemy of the mankind; these AAYAAT also tell most clearly that the Satan pursues the mankind towards the SOU (injustice) and the FAHSHAA (shameful matters) and to say such wrongful things against Allah, the bad consequence of which they are unable to gather (these wrongful things mean that they assign partners to Allah in His authority); may Allah save all persons from such evils; Al-Hamdu Lillah; note that based on the teachings of the Holy Book Quran and the SUNNAH of the last Prophet PBUH, Islam is the only challenger today to injustice (initiated mostly by the wrongful men) and shameful-attitude (initiated mostly by the wrongful women); with that, Islam asks to keep attention towards Allah only; Al-Hamdu Lillah; the man has to see that nothing objectionable by Islamic Values takes place by the strength he has (and that might be his official strength) that leads to the occurrence of injustice and the woman has to see keeping to HEJAB that nothing adverse to Islamic Values takes place by her natural beauty that attracts men that leads to the occurrence of shameful behavior; the Islamic Administration must give attention at the environment for both of these matters by ADL (by the instructions at the law of the land) and by EHSAAN (by the attention towards the natural good tendency without any strictness) respectively; one of my writings “the Expressions of Quran” explains the issues related to these AAYAAT even more; Al-Hamdu Lillah; the Ruku tells ahead that those who lead their selves to the hell-fire by following the wrong guides that were among their fore-fathers, are not prepared to hear anything of the true guidance that falls against their fore-fathers; they have come to such stage in their living manner where only the screaming of someone for them does affect them to look at him; but even that does not affect them positively to accept the Truth as they actually do not hear it, do not speak for it and do not see it; as such, they do not understand anything of good values; AAYAT-172 of this Ruku instructs the true believers that even if others do not care to eat the TAYYIBAH (that food which has purity to affect only positively), you Muslims would care to eat that only from whatever Allah has provided at the earth and then you would care to praise Allah on that because you are staunch believers on the Truth; Al-Hamdu Lillah; the lack of even one of these properties (that are HALAAL and TAYYIBAH in something seemingly edible), prohibits the intake of it; AAYAT-173 tells about all those things that are HARAAM (strictly prohibited) to eat and they lack both of these good properties; these are the carrion and the flowing blood and the meat of swine (in-fact, every part of swine is filthy as mentioned at Surah AN’AAM) and all such animal (or such bird) that has been sacrificed for someone other than Allah (see also Surah AN’AAM-145); however, at the extreme necessity (the situation of IDHTIRAR), Allah allows the Muslims to eat from any of these things that only are filth but then that only must be up-to necessity; note that IDHTIRAR allows the consumption of some filth to necessity for the time being to save the life yet it does not allow the disrespect of anything that Islam has provided sanctity, even at IDHTIRAR; note also that something becomes HARAAM by the indication of the Quran or/and the SUNNAH and whatever they prohibit to eat, they certainly are impure too; we have at Ahadith as TIRMIDHI reports that the Prophet PBUH forbade on the day of KHYBER the domestic asses, flesh of mules, every carnivorous beast with a fang and every bird with a talon (that hunt with their claws); note that even if the Quran or/and the SUNNAH do not tell explicitly about something as impure to eat, the collective understanding for it by the pious good Muslims is valid if they designate it as impure remaining unanimous; Muslims in general would have to avoid its intake too with strict care (and it would be the obedience to Allah only as this is implied by the AAYAT-172); the simple rule is that there is no obedience to any of creation in the disobedience of Allah but if the good Muslims guide to His word by the implications of the Quran and the SUNNAH, then following of their good directions strengthens Muslims in general upon the teachings of Islam, the word of Allah; Al-Hamdu Lillah; this tells that many of animals that we Muslims do not eat, that is due to the rightful following of the collective understanding of all good Muslims as Allah commands explicitly here to take that understanding about TAYYIBAAT where any doubts do creep-in; Al-Hamdu Lillah; note that vegetables, fruits and edible crops attained by the earth are fine to consume when there is nothing adverse to their consumption by Islam while the consumption of meat (especially of birds) even when HALAAL, is much better to avoid though if the Muslim person does intend for its intake (as he certainly is rightful to it when it achieves purity), it does need the name of Allah upon it for its purity; Al-Hamdu Lillah; note also that anything HALAAL in edibles might become prohibited due to injustice occurring therein as for instance, the edible animal that belongs to someone is taken and then that is slaughtered (though by the name of Allah) without his consent, it would be prohibited to eat; Al-Hamdu Lillah; the last three AAYAAT of the Ruku tell the wrong conduct of those persons who do not clarify the commands that are explicit in the valid intake of HALAAL and TAYYIBAH and the invalidity of things that are lacking in any one of these properties though those persons do have the knowledge of the book (the rulings) that Allah has provided them; there are persons among them who are making their followers eat the wrongful things while actually they themselves are taking-in the hell-fire inside them; Allah would not even speak to them at the Day of Judgment while here at the worldly life, He would not even purify them of the effects of the impurity they took-in; so for them, there certainly is painful chastisement not only there but also here at the worldly life; they have traded to get the wrong belief giving away the true guidance and have traded to get the chastisement giving away the mercy that they might have received from Allah; how prepared those persons are for the hell-fire (the term used here relates to SABR that they have fully committed their selves to get the hell-fire); they would receive their punishment because Allah had provided His commands explicitly at the Book (and they were aware of that) but they intended to differ (due to their base desires for the worldly gains); this difference based on personal whims does lead them to complaints among each other (making the life miserable) and this is the reason that does lead them to the hell-fire; Al-Hamdu Lillah.
BAQARAH-The Twenty-Second Ruku
177. It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts-- these are they who are true (to themselves) and these are they who guard (against evil).
178. O you who believe - retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the blood-wit) should be made according to usage, and payment should be made to him in good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.
179. And there is life for you in (the law of) retaliation, O men of understanding, that you may guard yourselves.
180. Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil).
181. Whoever then alters it after he has heard it, the sin of it then is only upon those who alter it; surely Allah is Hearing, Knowing.
182. But he who fears an inclination to wrong course or an act of disobedience on the part of the testator, and affects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful.
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AAYAAT-168 and 169 had provided the Islamic Manifesto for the Islamic manner of living; now this AAYAT that presents the concept of virtues by Islam elaborates on that as it tells about the true Belief and the deeds that directly relate to it; then the Surah goes on taking all issues related here and guides Muslims towards those virtuous deeds that Islam takes as its pillars that are the acceptance of the true Belief by heart with the statement that there is no one to be worshipped except Allah and Muhammad PBUH is His (last) Messenger; reading of the SALAH daily; paying the ZAKAH yearly (and other of SADAQAH); keeping the SIYAM (fasts) in the holy month of RAMADHAN; performing the HAJJ once in the lifetime; in addition to these five, the Surah presents how Muslims ought to take care for their contracts that especially include those contracts that are related to the matrimonial dealings and that are related to economics; Al-Hamdu Lillah; the AAYAT tells that the righteousness actually is not only the manifest rituals for good deeds but it is the true Belief inside that establishes the virtuous nature of the person; to face towards the east or the west for Allah comes secondary to TAQWA to Allah inside and the most easy definition for TAQWA to Allah is that “it is the attitude of the Muslim person that denotes his fear that he does not get the displeasure of Allah and so this fear would lead him to the true Belief upon Him and would also lead him to all the good deeds that he would do sincerely according to the commands of Allah”; Al-Hamdu Lillah; so he must recognize and believe in the fundamentals of Islam and then his TAQWA to Allah leads him ahead to the height of the righteousness; the Man has to believe in Allah (that He only is the Creator of all, and He always has all of His good attributes, and He is RABBUL-AALAMIN i.e. the only true Lord of all, so He asks for total obedience from all of His creation most sincerely) and in the Day of Judgment (that it would certainly take place); with these two, he has to believe in the Angels and the Book of Allah and the Messengers of Allah; all these three relate to each other as the angel Gabriel-AS brought the WAHI i.e. the Quran to the last Messenger of Allah and the Quran conforms the BAYYINAAT that relate to present the fundamental teachings of Islam that all the Messengers presented to their peoples; Al-Hamdu Lillah; the sixth article of belief (though not mentioned here) is that the Man has to believe in TAQDEER (i.e. the will of Allah) that everything happens only by the will of Allah though His pleasure is not in everything; we do know what things bring His pleasure, by the KITAB (Quran) and by the SUNNAH so (even if we do not know about His will), we are liable to live in accordance with Islam so that we achieve His pleasure; Al-Hamdu Lillah; note that there are three sources by which the Muslims get the commands of Allah; (1) The Holy Book QURAN (2) SUNNAH (i.e. words & deeds of the Holy Prophet Muhammad PBUH; also his silence about anything is acceptable in practice that was done in front of him and he did not ask to keep away from it) (3) the Consensus of ULAMA (and this consensus is named as IJMA; it does not actually provide commands but it actually provides the clear information about the status of different commands that the Holy Book Quran and/or SUNNAH provides); the Holy Book Quran denotes Islam completely in theory for all times and places while the SUNNAH of the Holy Prophet Muhammad PBUH, the last Messenger of Allah, denotes Islam completely in practice for all times and places; Islam is the submission of self to Allah by will having His love in heart (with fear) and it is not based on the name of any human-being; the only true aim of the life is that the JINN and the Human-Being, both of whom Allah has provided the free-will to accept or reject something, must worship ALLAH only by will just as all the other creation He has made, worship Him whom He has not provided the free-will in this matter in any way; Al-Hamdu Lillah; the Muslims must believe in the teachings of the Quran (especially in TAUHID, AKHIRAT and RISALAT) and practice Islam by taking up the five pillars of Islam according to the SUNNAH (reciting much the name of Allah with remembrance that Allah is the only true Lord and Muhammad PBUH is His last Messenger, SALAH, ZAKAH and also other SADAQAH, SIYAM, HAJJ) and by taking up MUJAHIDA (keeping the base desires that are at inside, in control by attention towards Allah and by engaging in good efforts) and JEHAD (defending of the territory where Islam has its hold and it also means defending of the teachings of Islam when it is challenged by the enemy; please note here that it is most unfeasible to take-up JEHAD by attacking the disbelievers at this current era; see the note at the twenty-sixth RUKU of Surah BAQARAH for AAYAT-216); TABLIGH (spreading the teachings of Islam); with this, when he remains steadfast upon Islam with his total attention towards Allah, caring about the edibles he takes-in and about the cleanliness of the body too and about the agreements he commits to and about other of matters that relate to living by justice and by social good norms that Islam appreciates then insha-Allah he would achieve the living manner of the good Muslim; Al-Hamdu Lillah; the AAYAT ahead reads that the actual virtues enfold spending amounts on the needy persons specially when the wealthy person feels some attachment too to those amounts; he must spend amounts in sequence on his near-relatives that are needy, the needy orphans, such needy that are unable to earn to their genuine necessities, the needy way-farers when they become penniless during the travel, the persons who need to ask for some relief for their sustenance and the persons who have been taken into captivity while they are in desperate need for freedom to live virtuously; this would make much ease for him to establish his SALAH with all attention towards Allah (due to his true Belief) and to spend the amounts in ZAKAH (due to his care to spend more than his necessary liability of ZAKAH to get the pleasure of Allah; this care to the needy is also among his notable liabilities); these two things that are SALAH and ZAKAH, bring him near to Allah as the former directly relates him to Allah and the other detaches him from the base desires of the worldly life; see also the note at the thirteenth Ruku; Al-Hamdu Lillah; the AAYAT reads ahead that these persons are truly the fulfillers of their word and here, the AAYAT changes the expression from verb to noun as it notes them as fulfillers of their word (because of their true Belief and virtuous deeds) as the foremost of the fulfillment is that they are fulfilling the word they had given to Allah when He had asked all the spirits of all the persons (that were to come at any time anywhere at the world) to conform that He only is the true Lord and all had replied there that we bear witness that You certainly are the only One (see Surah AARAAF-172); Al-Hamdu Lillah; they also keep all their contracts with all persons intact that include the contract of marriage and also the business contracts; Al-Hamdu Lillah, the Surah would take the detail to the issues relating to marriage and to business transactions ahead at its fold; the AAYAT tells that these are the persons that are SABIRIN (the position of the noun here relates it to AAYAT-155 where we have studied the qualities of SABIRIN) at the troubles that relate to the physical side (as in financial needs, in trying illness and in the dangerous times when they face the enemy); these actually are the truthful persons among the Muslims and these certainly are the MUTTAQIN (those persons that have TAQWA inside); Al-Hamdu Lillah; the AAYAT ahead provides the ruling for the intentional murder that the murderer if free person would be killed in QISAS (i.e. life against life) against the free person he has killed; if the murderer is any of slaves, he would be killed against the slave-person that he has killed and if the murderer is woman, she would be killed against the woman she has killed; note that at those times before the message of Islam took hold, the QISAS did occur at the intentional murders yet the tribes used to rule that the slave would be killed instead of the free person who was the actual murderer of someone; this also happened that for the slave of some tribe if he had murdered some free person of any tribe, that tribe asked for some free person of the murderer’s tribe in QISAS; there also were some other such unjust factors in this matter of QISAS and this AAYAT hit that injustice; note here that the issue of slavery has become obsolete as of now (and all praise is to Allah that such manifest slavery has ended from the face of earth; Al-Hamdu Lillah) so there remains no need to comment for that (though at its presence, the ruling certainly was valid so this part is not abrogated as nothing truly is abrogated in the Quran; however, at its absence now, the ruling is not applicable); this AAYAT implies that if any person kills another person, he only is liable to the capital punishment in QISAS (so the murderer if male, he would be killed due to it even if the murdered person is female and even the murderer Muslim person would be killed if he has killed the ZIMMI person i.e. the non-Muslim person who lives with the Muslims at the peaceful Islamic Environment); the exception occurs where the Muslim person kills some non-Muslim person at combat, whose nation is at war against the Muslims as at this issue, the QISAS would not occur; note that Islam allows the inheritors of the murdered person to take DIYAT (the blood-money) and spare the life of the murderer; they might even spare his life without asking for any DIYAT though the decision for QISAS has to be unanimous among them as even if one of them agrees to DIYAT without any force towards him, the QISAS then would be relaxed and every one of them would receive his due amount of DIYAT; so he might be pardoned if the affected party so wills as this matter remains to the affected sides and does not become a direct case to pursue for the Islamic Administration (though it would provide the frame to its establishment and all ease to its application); if they ask for DIYAT, then they ought to be lenient in its demand as the spared person is anyhow among their Muslim brothers and the spared person ought to be concerned to pay it as soon as possible so that it shows that he certainly is highly grateful to Allah; this is not the actual ruling to murder yet the blessing Allah has shown to the murderer that he might show remorse on his doing and it also is the blessing of Allah to the family of the murderer that they might receive some ease in the living of their worldly lives; Al-Hamdu Lillah; if the murderer does not show the gratitude to Allah and the highest betterment in his deeds, then he would face heavy chastisement even at the worldly life; as for the actual ruling to murder (that is the QISAS), it brings safety to the persons at the environment that are peaceful by nature and abide by the Islamic manner of living; Al-Hamdu Lillah; this ruling for QISAS that provides for the safety of the life, precedes another ruling that is provided here immediately after it for the safety of the property; the AAYAT-180 here tells us that just as the person comes near to death, he ought to provide the will for his property if he has any; note here that he would only provide the will for one-third of his property as Surah NISAA-11 and 12 provide the extensive command for it that specify the distribution of the property; so this AAYAT too is not abrogated as nothing truly is abrogated in the Quran (see also the note at the thirteenth Ruku); note also that the application of the ruling for QISAS and the ruling for the distribution up-to one-third of the property (for those that are not included in the inheritors), both are relevant to TAQWA to Allah; Al-Hamdu Lillah; if some good Muslim person does see that the deceased person has committed injustice in some way then he might revise the will in some aspect by the consent of the inheritors to make it liable to justice and when the good intention only is at the back of this revision, Allah certainly would care most mercifully for all persons that are involved here in this important issue; Al-Hamdu Lillah.
BAQARAH-The Twenty-Third Ruku
183. O you who believe - Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).
184. For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.
185. The month of Ramadan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.
186. And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
187. It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His AAYAAT for men that they may guard (against evil).
188. And do not swallow up your property among yourselves by false means neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know.
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AAYAT-183 gives the command for SIYAM (keeping of fasts) and it mentions that it was also obligatory for the previous peoples (as Allah had provided this command in the WAHI he had sent and it used to be for three days at each month); here the AAYAT asks to keep it in the same manner so when the Prophet PBUH came to Madinah, he kept SIYAM and asked Muslims to keep them but it was for ASHURA (the 10th day of MUHARRAM, the first month by the Lunar calendar) and also for three days at the middle of all lunar months according to the previous manner; SAHABA did keep them too yet there was not much emphasis to keep them in general; the AAYAT mentions the reason to practice it and it was that the Muslims do achieve TAQWA to Allah (as emphatically mentioned at the AAYAAT relating to virtues and QISAS and the making of the will that we have just studied); Al-Hamdu Lillah; these are only few days and even in them, if someone of the Muslims is very ill or he is travelling, he might leave them though he would fast at other days in the same quantity that he left at the month; the AAYAT allows those who are able to keep them that they might leave them and provide the compensation to each of them by providing the foods to someone needy (two times a day) that might do for his sustenance (and providing him some more is better) though keeping all of fasts in these few days is much better if they really understand the benefits of these; Al-Hamdu Lillah; AAYAT-185 ahead commands the Muslims to keep the fast each year when they find the holy month of RAMADHAN that is the ninth month of the Lunar calendar (as they practice now) and it disallows to leave them at will by providing foods to the needy for any of them unless the stressful illness of the person does ask for such omission or the demanding travel that tries him hard, does ask for it; note for the practice of the few of fasts that was asked previously that they still are virtuous to keep and they still are appreciable among Muslims; Allah tells the Muslims here that He intends ease for them and not hardship; this means that at the stressful illness or at the demanding travel, they would see for themselves whether they are capable to manage the SIYAM or leave it providing FIDYAH (the compensation by providing foods for it); but this ease is due only because they would complete the count of the left SIYAM by keeping it at other of days and because they would praise Allah in all the good manner as He had provided them the guidance in this matter (what to do and how to do it; if the good Muslims get the rightful answers to these two by the KITAB and the SUNNAH in all issues of life, it would only be the matter of time that they put Islam into their practice; Al-Hamdu Lillah) and because they would express their extreme gratitude to Allah; Al-Hamdu Lillah; note that this is the only AAYAT in the Quran that has commanded SIYAM as obligatory; note also that not only the Quran descended in the holy month of RAMADHAN but even Moses-AS received Torah in RAMADHAN and this was the very month in which even Abraham-AS received the holy scriptures from Allah; the Holy Book Quran descended in LAYLATUL-QADR (the most holy night in all nights that is one of the last ten nights in RAMADHAN) at the heavens and then it descended from time-to-time at the world for about twenty-three years; Al-Hamdu Lillah; in this month, the Muslim person weakens his body at the day by the SAUM (fast) and strengthens his spirit at the night by SALAH; the rule is that whenever the body gets weak by taking-in foods only to sustenance, the spirit gets more ease in getting to the Truth when Allah gives it TOFIQ to seek for it; so the only thing is that the Muslim person must provide his spirit by his efforts the true guidance at such times by reciting and understanding the Holy Book Quran and his spirit would certainly attach to it in practice and spread its teachings insha-Allah; the AAYAT names the Quran here as the true guidance for all the peoples of the world (HUDAL-LINNAS) and the clearest of WAHI that Allah, the true Lord, has sent to the world for those righteous persons who not only study its true guidance but also come to it by accepting it with all heart (BAYYINAATEM-MINAL-HUDA) and the true guidance for all those good righteous Muslims who attach their selves to it most highly with its deep study that leads them to distinguish the right from all wrongs that might be prevailing at the environment (Al-FURQAN) and then they present it well to all good persons to understand it and accept it; Al-Hamdu Lillah; Allah says ahead that all My slaves that ask about Me ought to know that I am so very near to them that I hear the plea of the pleader among them whenever he calls Me; so he too ought to respond to My call (the Quran) and he must truly believe in Me so that he does get the true guidance (in all issues of life); Al-Hamdu Lillah; we have studied at AAYAT-152 (the last AAYAT of Ruku-18) where Allah has told explicitly that “if you remember Me, I would remember you”; and this AAYAT gives the same message to all those who are truly attentive to Allah; Al-Hamdu Lillah; the AAYAT ahead gives the detail for SAUM and explains some of its rulings; it clarifies that at nights of RAMADHAN, Muslims are allowed closeness to their wives (some of SAHABA that had made the intercourse with their wives at the nights of RAMADHAN had become worried about that so the AAYAT clarified that it is not disallowed except when in SAUM at the day); it marked here that they are like your clothing and you Muslim men are to them too as their clothing (as the wife has such intimate relation to her husband where she shares all his issues and this statement is correct the other way round too); Allah tells them that He knew that this matter would come at fore and so He has cared for you and has provided you His mercy; you might take it on at nights of RAMADHAN though with the intention that you get some good off-spring by it that Allah has willed for you; and you are allowed even to take-in foods and drinks that have purity until the white line (of the FAJR) at the horizon becomes evident (this is termed as the genuine time for the appearance of the morning much before the sunrise); then you must complete the SAUM till the night falls (i.e. the sunset) and if you take-on AE’TIKAAF at any of Mosques, then refrain from the intercourse with them even at nights; note that AE’TIKAAF means that the Muslim person reserves himself to some Mosque for the last ten days of RAMADHAN without care to any of other works than SALAH and SAUM and recitation (and understanding) of the Quran and all good talks about the virtues and the total remembrance of Allah; Al-Hamdu Lillah; Allah has set these limits for the SAUM inside which you have to remain so you must not come even near to them (means that you must not cross them); this is how Allah clarifies His revelations for all peoples so that they do take-up TAQWA to Allah; Al-Hamdu Lillah; the last AAYAT of the Ruku demands from the Muslims to refrain from all such wrongs that relate to finances as it asks neither to make any foul transaction to get material gains from other of Muslims nor seek to get the rightful money of any of persons they know by unlawful means by involving the administrative personnel (or by misguiding them) in issues relating to him; this we have seen that the Quran when it asks to keep attention towards Allah by any of good deeds (especially SALAH), it also asks to keep away from all material pursuits that are caused by the attachment to the base worldly desires; this attachment would cause the good deeds go to waste and the good Muslims must certainly remember that for Allah, we live-on and to Him, we would return; Al-Hamdu Lillah.
BAQARAH-The Twenty-Fourth Ruku
189. They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful.
190. And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.
191. And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the disbelievers.
192. But if they desist, then surely Allah is Forgiving, Merciful.
193. And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.
194. The sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil).
195. And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do the good (to others); surely Allah loves the doers of good.
196. And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil).
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This Ruku presents some of the rulings for HAJJ (and UMRAH) that also is one of the pillars of Islam and the first AAYAT gives the answer to the question that SAHABA asked about the phases of the Moon; the AAYAT addresses the Prophet PBUH to tell them that these phases provide recognition of different timings for the people (as for the limit of time for amounts given in debts and as for the count of IDDAT) and for the recognition of the timing for the HAJJ (and for RAMADHAN and other months); note that the Quran is the Book for the true guidance to the Man and as such, it gave the answer to why does this phenomenon occurs as this “why” is related to its subject matter; the physical law that defines the phases of the Moon tells that they occur due to the sunlight it reflects as seen from the earth (so that answers the “how” of the matter); Al-Hamdu Lillah; there was a custom among the Arabs then that once they intended for HAJJ and wore the EHRAAM (the dress for HAJJ), they did not enter their residences by the door but entered them by climbing the walls at the back or climbing right to the terrace to access the entry there; this concept had become appreciable in them at those times which the Quran refutes plainly and indicates that this manifest display of their traditional rituals does not denote virtues but actually TAQWA to Allah is the reason to virtues (we have studied at the AAYAT relating to virtues too that the important thing is to keep the true Belief on Allah inside and do the good deeds according to that); TAQWA to Allah is the attitude of the heart which means that all the Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope to Him that He would keep them safe from the Satan at all times and at all places; Al-Hamdu Lillah; so the Quran tells them to enter their homes by the doors and develop TAQWA that actually is the attitude of the heart i.e. the fear of Allah that He would certainly punish him if he disbelieves in Allah; Al-Hamdu Lillah; now, for the better understanding of the AAYAAT ahead, note the meaning of FITNAH; the Quran uses the term in the meaning of extreme wrongs that denote extreme deviation from the true Belief that Islam asks for the Man; whereas FASAD denotes all such extreme wrongs that relate to such deeds that cause deviation from Islam so FITNAH attacks the true Belief (and it enfolds FASAD inside it); the AAYAT ahead allows the Muslims to fight against all such people in the way of Allah who fight them even at such time where the fights have ceased by the law of the land and it gave this direction due to the doubts of some of the Muslims that had been stopped by the infidels at Makkah the previous year to perform their UMRAH with the agreement that the Muslims might perform their UMRAH the next year; now as they went on towards Makkah, they had doubts if the infidels would keep their word and would not challenge them; it was ZIL-QA’D (one of the four months in which the war used to cease in the lands of Arabia) and the place they were leaving to was Makkah (that was HARAM i.e. the most holy place where KA’BAH was located); the AAYAT allows the Muslims to respond to the fight that the infidels might bring-on though the Muslims must neither initiate it nor they must violate the limits that such retaliation asks for; they must not kill women and children and the weak persons of the enemy; also, they must not kill any person who do not challenge them but keeps aside; also, they must take care where to stop or where to ask for the treaty for peace if that is feasible as these all issues relate to the limits in JEHAD; to that time, the Muslims had fought BADR, UHUD and AHZAAB against the infidels when they had challenged them by their attack at Madinah (but at this occasion, the Muslims did compensate for the UMRAH from which they had been stopped the previous year, in the peaceful environment); Al-Hamdu Lillah; the AAYAT ahead extends the permission to the Muslims to kill the infidels wherever they get hold of those infidels if they do challenge them at this occasion and it allows the Muslims then even to expel them from the area of HARAM (from where they had expelled the Muslims); the reason is that FITNAH (to which they are the cause) is more blamable than to kill them (that Muslims would practice then); but the Muslims would take utmost care not to fight the infidels at the site very near to KA’BAH unless they initiate the fight at that site too; if they do so, the Muslims ought to fight them even there and finish them off as that only serves them right; but as soon as they stop the fight there, the Muslims would not go on with that even if that fight favors them (as that also violates the limits to see at this JEHAD); Allah might have mercy on these and might provide them the TOFIQ (the goodness that results from the previous goodness) to accept Islam; if they do fight the Muslims and do not cease to fight, then the Muslims have to fight them until there remains no FITNAH so there is no challenge to the true Belief and the environment conforms to the total system of living the life by the commandments of Allah; Al-Hamdu Lillah; however, if they refrain from making FITNAH by their own, then the Muslims do not need to show their authority by any harshness to them as that harshness is to take place only against those who do cause FITNAH at the environment in one way or the other; Al-Hamdu Lillah; the AAYAT tells the Muslims that if the month has sanctity then that is for all to care so if they initiate the war against you Muslims at any such month, you do respond with the best of your capability as you would not bear any injustice towards you whatever the time and whatever the place; so retaliate but only to the limit to which they have done wrong to you and not more; take all attitudes as MUTTAQIN because that is the thing which Allah appreciates; Al-Hamdu Lillah; AAYAT-195 ahead tells the Muslims to spend in the way of Allah so this means that they must spend whatever possible for them to make ease in spreading the teachings of Islam; there must be no hindrance for the acceptance of Islam and no hurdle to its practice as that would cause extreme destruction to the Muslims in the long-run period as the ill-wishers of Islam (if not challenged) would certainly spread such damaging misunderstandings about it that the people that have little of wisdom to investigate about the Islamic teachings yet plenty of destructive weapons with them, they might harm the Muslims due to such misconception about Islam; so the Muslims need to care to provide whatever possible for them in the defense of Islam (by their knowledge and by their weaponry) so that the ill-wishers of Islam find little option if any, to misrepresent Islam; the AAYAT also implies that the Muslims must not take-up any such sports that has much high potential to cause extreme danger to the body (such as dangerous motor-cycle stunts and hazardous motor-car feats); the rule is that the Muslims must retaliate to the challengers to Islam with all possible strength they have (though retaliation to them might seem as extremely dangerous to the body) yet they must not do any such thing for leisure or sports that shows much high probability in the destruction of their own physique; the last AAYAT of the Ruku provides some of the notable rulings for HAJJ (and UMRAH); it tells the Muslims to complete the HAJJ and the UMRAH that they have taken upon their selves for Allah (they would have to compensate for the missed HAJJ or UMRAH afterwards); UMRAH comprises of wearing the EHRAAM with the intention of it, then the circulation around the KA’BAH, then the SA’I and the last is the shaving of the hair; if stopped for any reason (as happened to the Muslims at HUDAYBIA), then the person that intends for that would sacrifice a sheep or a goat (not lesser than one year old) and when he feels certain that it has been sacrificed at the area of HARAM, he would shave his hair and come out of the state of EHRAAM; he would make the UMRAH the next year if possible for him then as compensation to it (or any time ahead when the situation is peaceful); if anyone gets ill or gets some ailment at the hair, he might shave his hair due to it yet as compensation to it, he would have to keep SIYAM (for 3 days) or to give some FIDYAH (i.e. giving the foods to six needy persons whereas each one gets the equivalent to half SA’ of wheat i.e. about 1600 to 1700 grams as of now) or to provide NUSUK (sacrifice of a sheep or of a goat); the AAYAT tells here that in the peaceful situation, the Muslims must go on to completion of the HAJJ or the UMRAH; note that there are three manners in which the HAJJ is performed; these manners are named as IFRAD, TAMATTU’ and QIRAAN respectively; HAJJ-IFRAD is where the HAJI takes up only HAJJ without the intention of UMRAH and he is called MUFRID but this is allowed only for those living within the boundaries (places named as MIQAT) towards Makkah from any of which HAJI takes-up IHRAM; he does not provide the sacrifice of an animal; HAJJ-TAMATTU’ that is allowed only for those who live outside the MIQAT, is where the HAJI takes up UMRAH and HAJJ both one by one; first he performs the UMRAH and then changes from IHRAM to ordinary ways; then afterwards he takes-up IHRAM again (this time for HAJJ) and performs HAJJ from the 8th day of ZIL-HAJJAH till the HAJJ is over and he provides the sacrifice of an animal; HAJJ-QIRAAN is where also the HAJI takes up UMRAH but in this, he takes-up UMRAH and HAJJ together and he is called QAARIN; his difference to TAMATTU’ is that he does not change the IHRAM after UMRAH and remains committed to the restrictions that are on him due to IHRAM till the HAJJ is over; he would provide the sacrifice of an animal; the person who has taken TAMATTU’ but does not have the animal to sacrifice (one of sheep or goat is needed in TAMATTU’ though he might keep a share in the cow or the camel if he so intends with other six persons that have the same intention), he would keep SIYAM (three days at HAJJ that are better if consecutive) that would necessarily end at the 9th day of the month named ARAFAH and seven after HAJJ is over (that he might keep even at home and they do not need to be consecutive) making them as ten SIYAM in total; the AAYAT elucidates that this (TAMATTU’ or QIRAAN) is for those who do not have their family (residence) near to the KA’BAH (inside the MIQAT); at all times at the holy site, the Muslims must remain with TAQWA to Allah and they must remain aware that Allah certainly is very severe in giving the punishment to all those who do become an obstacle to their UMRAH or to their HAJJ; Al-Hamdu Lillah.
BAQARAH-The Twenty-Fifth Ruku
197. The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.
198. There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.
199. Then hasten on from the place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful.
200. So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. But there are some people who say, our Lord - give us in the world, and they shall have no resting place.
201. And there are some among them who say: our Lord - grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.
202. They shall have (their) portion of what they have earned, and Allah is swift in reckoning.
203. And laud Allah during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him.
204. And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.
205. And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.
206. And when it is said to him, guard against (the punishment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place.
207. And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.
208. O you who believe - enter into submission one and all and do not follow the footsteps of Satan; surely he is your open enemy.
209. But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise.
210. They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah.
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This Ruku relates few issues that elaborate on the manner of HAJJ for all Muslims but to understand this better, we need to have the concise know-how of the whole procedure that relates to HAJJ; note that HAJJ is the name of visiting MAKKAH and areas adjacent to it with rituals in specific sequence as told by the Prophet PBUH (especially visiting the ground of ARAFAH at the 9th day of ZIL-HAJJAH, the last month in Lunar calendar) according to WAHI; the holy rituals of HAJJ commence from the 8th day of the month for five days ahead when the first step that HAJI makes is the intention for HAJJ taking the EHRAAM that is special apparel for the performance of HAJJ but this is not taken-up by the Muslim women who wear ordinary decent clothes; the HAJI leaves towards MINA that is near to Makkah and he reads ZUHR there and other SALAH and stays up-to FAJR of 9th there; then the second step is that after reading FAJR at 9th he moves towards ARAFAH where he stays till MAGHRIB reading the ZUHR and ASR there; then the third step is that after MAGHRIB when the night of 10th starts, he moves towards MUZDALIFAH reading both MAGHRIB and ISHA there together whenever he reaches there and also FAJR of the 10th; then the fourth step is that he moves back towards MINA from MUZDALIFAH after FAJR before sun-rise at the 10th and reaching at JAMRATUL-AQABAH (that is a huge wall with a chest-high boundary around representing the big Satan) at MINA, he throws seven pebbles on it after the sun-rise; then the fifth step is that he sacrifices a goat or a sheep; then the sixth step is that he shaves-off the hair at his head and after this all he changes the IHRAM coming to ordinary clothes but the HAJJ is not yet over; this day is the tenth of ZIL-HAJJAH; note that there are three JAMRAAT at MINA but on the 10th of ZIL-HAJJAH, the HAJI hits only this one leaving the other two; they both also are represented by walls, that are JAMRATUL-OOLA (that represents the small Satan) and JAMRATUL-WUSTA (that represents the middle Satan), that incidentally come before the big Satan when the HAJI comes towards it from the side of MUZDALIFAH and they are just a little far at the same site from each other; the seventh step for the HAJI is to perform TAWAF of KA’BAH (TAWAF-ZIYARAH) at Makkah that means to circle around the KA’ABAH for seven times starting from the HAJR-ASWAD (the black stone at KA’BAH); each round would complete at the HAJR-ASWAD and at the end of these rounds the HAJI would be at the HAJR-ASWAD for the eighth time; the eighth step is to make SA’I for seven times that is to walk from SAFA to MARWA and back from MARWA to SAFA; each walk is counted so as the walk starts from SAFA, the seventh walk that is final would end at MARWA; after SA’I, the HAJI would offer two-RAKA’AH-SALAH anywhere at the Mosque and then would drink some ZAM-ZAM water if he intends, for which innumerable outlets are provided; the HAJI might perform TAWAF-ZIYARAH with SA’I at any time, day or night, to the sunset of the 12th at the ground or at any of levels of the building around that; it is better to perform it as early as possible after the HALQ that is the shaving-off of the hair, the ninth step for the HAJI is to stay at MINA and hit seven pebbles to each JAMRAT, this time all three of them there on the 11th after ZAWAAL (the commencement of ZUHR) and this process is to be repeated on the 12th after ZAWAAL and that does make the man HAJI yet there still is the final touch to it remaining; the tenth and the final step that the HAJI (who has come from some far-away place) would perform is TAWAF of KA’BAH when he leaves Makkah that is named as TAWAF-WIDA, the farewell circulation; this finally concludes the holy rituals of HAJJ and the person going through all these holy rituals finally becomes HAJI; Al-Hamdu Lillah; the first AAYAT of this Ruku tells that HAJJ is specifically related to few specific months (these are SHAWWAL, ZIL-QA’D and the ten days of ZIL-HAJJAH up-to its FAJR); so if the person takes EHRAAM for TAMATTU’ at SHAWWAL and performs UMRAH then waits by change of the EHRAAM for the commencement of HAJJ (from the eighth of ZIL-HAJJAH) and takes it up then, his TAMATTU’ is valid; whoever takes-up HAJJ by intention (and takes EHRAAM), he must not make any foul talks or any sinful activity and he must not quarrel with others at HAJJ; he must do all good deeds possible there and Allah certainly knows them all; he must take his needed provisions there as they are better to take as they enable the person to manage his necessities in foods and drinks and the basic sustenance by his own; the best thing among all things to carry certainly is TAQWA to Allah so that he must have that with all attention towards the commands of Allah as this actually denotes that he is the person having wisdom; the AAYAT provides this direction as some of the persons coming to HAJJ thought that taking nothing with them denotes more of their trust in Allah and it happened that they would beg for sustenance at HAJJ; note that the AAYAT implies that TAWAKKUL (the trust in Allah) does not mean to do nothing and then trust Allah but the Muslim person must do whatever possible for his necessities and then trust in Allah; the statement that “tie your camel and then have trust in Allah” provides the message well and it also tells that Islam cares for the Muslims to live-on with virtues remaining in the ordinary business of life; Al-Hamdu Lillah; AAYAT-198 tells that there is no problem to seek some financial dealing even at HAJJ when it does not become any hurdle to the holy rituals in HAJJ; it tells that when the HAJI come to MASH’AREL-HARAAM (at MUZDALIFAH) from the huge grounds of ARAFAT (that is three miles east of MUZDALIFAH) then they must remember Allah (and praise Him as much as possible) as Allah has guided them well though before that, they were lost in unawareness; this and the AAYAT ahead tells all Muslims to stay and return from the grounds of ARAFAT and not to stay out of it; the reason for this direction was that the QURAYSH (and few of other tribes) thought their selves as an exception to going to ARAFAT (as it was out of the sacred area of HARAM); they stayed at MUZDALIFAH and omitted this most important of holy rituals for the HAJJ; they were directed to visit ARAFAT too and remain in the normal procedure for HAJJ with other of HAJI who all would then return to MUZDALIFAH from there and from MUZDALIFAH, they all would then return to MINA; if they had omitted it previously after the HAJJ became FARDH (obligatory), Allah would forgive that and have mercy; Al-Hamdu Lillah; at all places in HAJJ, the Muslims must concern their-selves with the total remembrance of the true Lord Allah instead of the remembrance of their forefathers as was the custom when Islam had not taken hold of issues there; the Ruku tells that even at the times of HAJJ, there are such people that ask Allah for all the worldly things without any concern to AKHIRAT so they would not receive any of its blessing from Allah; but as for those among them who ask Allah for HASANA in the world and also for HASANA in AKHIRAT and to provide protection from the chastisement of the fire, they certainly would receive their good returns for whatever virtues they had earned at the worldly life; Allah certainly would provide for their accounts fast when He gives TOFIQ for all good deeds to such good persons at the worldly life and at AKHIRAT, He certainly would provide them with the good placement at JANNAH; Al-Hamdu Lillah; note that HASANA means all the good blessing of Allah (that provides the good sustenance with ease at the worldly life and that provides the worthy place at JANNAH with all safety ahead from the chastisement of fire); Al-Hamdu Lillah; this is the best of DUA that the HAJI would make when he gets the first glimpse of the KA’BAH and he would also recite it at the circulation of the KA’BAH at the last phase of each round as he walks towards the HAJR-ASWAD; Al-Hamdu Lillah; the Ruku commands the Muslims to remember Allah most highly in the few days ahead too that are the 11th and 12th and 13th of the holy month (when he is at MINA); he might return after two days at the twelfth or he might stay the thirteenth too but in any case, he must remain totally attentive to Allah and must always remember that all persons would be gathered in front of Allah to receive whatever they deserve; Al-Hamdu Lillah; this statement notes that the Muslims at HAJJ (specially at ARAFAT) seem to be at the Day of HASHR (the first day of AKHIRAT) with their white sheets on them and as such, HAJI would find his attention going towards that Day of HASHR there when all would get the result to their belief and to the deeds that they did according to that; the Ruku proceeds to tell about such hypocrisy in someone among the peoples who is good in speech about the worldly matters and even makes Allah witness to whatever he says but this kind of person actually is most argumentative for his worldly cause; he cares only to damage the fields and the cattle of others so as to introduce FASAD at the environment and certainly, Allah does not appreciate FASAD; when such person is asked to better his deeds with total attention towards Allah and prove himself true to the statement that he is one of Muslims, his pride takes him over to commit sins so his dwelling place would be the hell-fire that is the worst of dwellings; here, the AAYAT presents the psychological issue of the hypocrites explicitly; there actually is no reason to cause FASAD for them yet just to satisfy their psychological inclination (that has its basis on “I, my, me”) to show how highly placed they are, they act to bring FASAD (much hardship in the practice of Islam); by this, they seem to convey that as they have done it then it has validity so people must follow their lead and not challenge them; in contrast, there are other persons among the peoples who have given their-selves totally to obey the commandments of Allah for His pleasure; certainly, Allah is Most Caring towards all these slaves of Allah; Al-Hamdu Lillah; the AAYAT ahead addresses the Muslims to enter Islam fully and accept all its basic teachings so as not to do something by their own desires in this respect; they must obey Allah in all the clear fundamentals in all issues of the life as their reservations by their own desires here would result in their exit from the fold of Islam; the notable thing is that leaving the Islamic fundamentals by their own desires is actually their inclination towards the temptations of the Satan who is the most bitter enemy to the Man; their desires certainly are aired by his incitement that mostly lead to BID’AT (practice against the SUNNAH) when these persons are uncaring towards Allah; if anyone deviates from the right path even when he has received the clearest of the true Guidance (by the Quran) to the right path then he must remain aware that Allah is AZIZ (that means that He is able to provide for such happenings that keep the world to His will by His authoritative measures so no one becomes able to cause such deviation at the world that leads it away from His set manner for it or becomes such threat that causes high FASAD for much length of time) and HAKEEM (that means that He is shaping all things towards the way He intends, even by the works of the Man, and it takes many years sometimes to see how things have turned much favorable for the practice of Islam); Al-Hamdu Lillah; the last AAYAT asks if the wrongful people are waiting for the Day of HASHR to take place when Allah and his angels would come where the clouds would be providing shades to the area and all matters then would be settled; Allah only would settle all matters at His honorable court then; Al-Hamdu Lillah.
BAQARAH-The Twenty-Sixth Ruku
211. Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil).
212. The life of this world is made to seem fair to those who disbelieve, and they mock those who believe - and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whomsoever he pleases without measure.
213. (All) people are a single nation; so Allah raised prophets as bearers of good news and as persons that warned; and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.
214. Or do you think that you would enter the garden while yet the state of those who have passed away before you, has not come upon you; distress and affliction befell them and they were shaken violently, so that the Apostle and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh!
215. They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it.
216. Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.
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The Ruku commences by telling the Muslims to ask the Bani-Israel how many rulings Allah gave them for their guidance (but they chose to disobey Allah by changing the manner of their application and by avoidance of their application); whoever changes the NEMAT of Allah while he has understood its demands well, Allah would punish him strictly at AKHIRAT; note here that NEMAT i.e. the blessing from Allah means that the true believers in Allah live upon the Islamic teachings by the awareness of the manner to practice those teachings in any situation with integrity for AKHIRAT; Al-Hamdu Lillah; those insincere persons to Allah who incline towards worldly attractions (property, cattle, possessions, finances at hand and social status), they get more inclined towards these worldly attractions as the time passes on and it leads them to develop such concept that they mock the true believers that are on the right path; the believers that they mock, have total belief in Allah that He only is the true Lord and they care for AKHIRAT only so their efforts actually remain only to its gains i.e. JANNAH (the Paradise); at AKHIRAT, these good believers certainly would have the much higher good status upon these insincere disbelievers that incline towards the worldly attractions; Al-Hamdu Lillah; Allah tells them that they must understand that in the world (that is the place of examination for the Man), He provides abundance of the worldly things to all types of persons whether the person cares sincerely for Him or not but the AKHIRAT certainly is for those only who are truly sincere to Him; this mistake actually is historical that many persons (and even nations) have committed that they thought their abundance of worldly gains as the sure sign for their acceptance at the court of Allah; they believed Him as the Creator of the earth and heavens but they did not accept Him as their true Lord and the manifest goodness in the material success that they saw for their-selves led them to conceive that Allah is pleased with them; this grave mistake was committed by Satan when he saw Adam-AS weaker in the physical aspect that he did not obey Allah to prostrate towards him; all blessings that Allah provides to the Man become NEMAT for him only when he applies them at his worldly life strictly according to the rulings provided to him by Allah, the true Lord, as then only it denotes the pleasure of Allah as the abundance of the manifest worldly possessions in themselves are no guarantee to His pleasure though they certainly increase the liability for the person that has such possessions; Al-Hamdu Lillah; AAYAT-213 ahead tells that all the peoples were on the right path yet with the progress of the time, people challenged each other on their deeds and this caused much high friction among them; there were two such periods where all the peoples lived as one UMMAH (whole nation) and one of them was when Adam-AS and Eve-AS came to the earth and had offspring; as Adam-AS lived his worldly life to about 1000 years, he saw that his children remain on the Guidance as one UMMAH to the right path so the differences if any, did not become any high challenge among them; the other period was when Noah-AS took the true believers on the Ark he had made by the direction of Allah when the peoples among his nation (that lived at the area inside the ancient Mesopotamia) had taken divisions in them; the disbelievers then were drowned by the extremely huge amount of waters that filled whole of their area while Noah and all those with him started the life anew when their Ark landed at JUDI (the mountain at the border of Turkey and Syria at the east of river Tigris); this was the time again that all the peoples lived as one UMMAH and as such, Noah was Adam the second; the AAYAT in study relates to this second period when it says that “all peoples were one UMMAH” but after the death of Noah-AS and after the elapse of the time-period comprising of few centuries, the people then began to show differences again and for their guidance, Allah sent His Messengers towards them; the Quran had named HOODH-AS and SALEH-AS (that came before Abraham-AS) who had given the message of Allah to their nations AAD and THAMUD respectively; the rejection of these nations to the message caused their destruction as we find in Surah HOODH (besides other places) at the fifth and the sixth Ruku; Allah made Abraham and his descendants caring to the good fundamental teachings of Islam for the true guidance and with Joseph-AS (Yusuf-AS), these good teachings entered Egypt too; it was about 300 years after the death of Joseph that the birth of Moses-AS took place at Egypt in Bani-Israel; after him (and Aaron-AS and Joshua-AS), Allah sent many other Messengers too in Bani-Israel who gave the good tidings of JANNAH to the believers of the true guidance and the grave warnings of the hell-fire to the disbelievers; Allah provided the rulings to follow in all matters of life through the Messengers so that this eliminates the differences between them; even after the clarification how to deal with matters at hand by the true guidance, they went on to increase their differences as the persons at the charge of their matters saw that this gives them more worldly benefits and high worldly status among their own faction; the term “BAGHYAM-BAYNAHUM” (competing dishonorably among themselves) gives the indication that it was that wrongful psychological leaning which is based on “I, my, me” for the sake of worldly benefits that has led many away from adherence to the true guidance; in this situation, Allah gave TOFIQ to the good believers in Him to accept the true guidance by His will (BE-IDHNEHE); the notable thing here is that as now, there are no more Messengers of Allah to come at the world, we all Muslims have to provide the message of Allah to all the persons that are unaware of it but just as the Messengers were not liable to see that those persons do accept the true guidance, we also are not liable to see to it; Allah, the true Lord, certainly guides those who get the true guidance by His will to the right path and He only knows all of those who are the most rightful to it; Al-Hamdu Lillah; Allah asks the believers in Him if they think that only the statement for the true Belief would be enough for their safety at AKHIRAT; that is not so but in-fact, the Muslims have not yet received anything similar to the believers that had passed before them; those good believers had faced afflictions and adversities and they were much shaken by the difficulties in their situation whereas the Messenger even and the good believers with him too stated to ask when the assistance of Allah would appear; Allah had answered that He would certainly provide that soon; this plainly told the Muslims then that they have to show high patience in the situation they are in where the challengers to Islam are much severe to them and much high in quantity; however, they would soon come out victorious of all this and would have much ease after the high patience they adhere to; Al-Hamdu Lillah; the AAYAT ahead commands to spend whatever possible in the way of Allah so as to wash away any inclination towards the accumulation of the worldly possessions; SAHABA (the companions of the Prophet PBUH) had asked what amounts should they spend and here Allah tells about the persons that are most rightful to get it when the Muslims better in wealth spend it in the way of Allah (this is appreciable SADAQAH other than ZAKAH); the most rightful persons in sequence to get the amounts are the needy parents, needy relatives, needy orphans, needy MASAKIN (the earnings of whom are insufficient for their genuine needs) and needy wayfarers; and whatever good deeds that the Muslim person does by the amounts he has earned by rightful means, Allah knows that well (and He would provide the returns to that at AKHIRAT); this was for the recipients of SADAQAH and at the next Ruku, Allah tells Muslims about the quantity of amounts to spend; the last AAYAT commands the Muslims to fight JEHAD in the way of Allah; note that Surah Muhammad (that had descended before Surah BAQARAH) had already provided the command of JEHAD and here the AAYAT notes that though some of the Muslims find it hard yet it actually is one of the greatest blessings of Allah upon all Muslims; note also that there is difference in the sequence in which the Surah descended and in the sequence in which they come at the Quran; Al-Hamdu Lillah; Allah knows for certain and the Muslims do not yet know the high wisdom for this command of QITAL (the fight against the disbelievers who challenge the Islamic teachings; that is also named JEHAD though this term JEHAD is more wide in its meaning than QITAL); note here that at Makkah, Allah had asked the Muslims to take-up highest of patience and not to respond by any physical measure against their oppressors; then at the beginning period after Hijrah at Madinah, Allah asked them to defend even by physical measures if and when necessary (keeping the attacks to the minimum and only taking them at some high necessity); then after some period of the battle of AHZAAB, the pact of HUDABIYAH took place that rendered much peace to Muslims and much space to increase their good numbers by TABLIGH (that means to provide the teachings of the Quran with the clarification of its practice as SUNNAH has provided) and as the pact came to its end, Allah allowed the Muslims to take-up QITAL at high scale even in attack wherever necessary; however, there are conditions for the issue of QITAL/JEHAD by attack and I, MSD, would presently state its five most notable conditions by using here the term JEHAD only; Al-Hamdu Lillah; the first is that it is necessary for Muslims to convey the basic Islamic Teachings explicitly to the enemy before the JEHAD that the Muslims initiate; the second is that the enemy they fight against, has not only rejected Islam but even the offer to formulate a respectable pact with Muslims in clear terms either with the agreement to pay JIZYA (monetary tax for their protection) or without it; if they break-up their agreement especially without information, that would bring them at the position where, with other conditions of the aggressive JEHAD intact, the Muslims would have to challenge them immediately as this breach even asks for the defense of Muslims at such occasion; the third is to fight that strictly under the command of the wise & courageous Islamic commander with full sincerity to him in that JEHAD; the fourth is that each of the warrior himself shall be such Muslim who avoids major sins with high commitment to Islam and the fifth is that Muslims have gathered the necessary physical force to fight the enemy with high caliber; there is much detail to these conditions at the books of FIQH for those who intend elaboration on these; note that missing of any of these five conditions renders the initiative to JEHAD unnecessary though Muslims would fight JEHAD in defense most enthusiastically against the enemy where they are challenged and they certainly have no such conditions to see at such defensive JEHAD; note also that the Quran does ask for JEHAD (in the meaning of QITAL) at different places but sometimes it takes-up the matter with the understanding that the disbelievers have rejected the message of Islam and sometimes advices the Muslims where the disbelievers have broken their pacts with the Muslims and have shown explicitly by their attitude that they have rejected the message of Islam; this asks for the highest of caution in comments upon the AAYAAT related to JEHAD to which sadly those who do not understand the expressions of the Quran, do not pay any attention and as such, come to such meanings that challenge the teachings of the Quran rather than interpret it correctly (please read my writing “The Expressions of Quran” that is available at the net); in this discussion, note also that the true Muslims actually are the force of Allah upon the earth and they certainly have committed their-selves to see that His authority is never challenged in any manner; this is the reason that at necessity, they certainly had called for JEHAD where the conditions allowed them to initiate it; Al-Hamdu Lillah.
BAQARAH-The Twenty-Seventh Ruku
217. They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while a disbeliever - these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide.
218. Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful.
219. They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the AAYAAT that you may ponder.
220. On this world and the hereafter. And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the peace-maker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise.
221. And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His AAYAAT to men, that they may be mindful.
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The Ruku starts by the statement that SAHABA (the companions of the Prophet PBUH) ask you (O Muhammad PBUH) about the QITAL (the fight) in the months taken as sacred so tell them that to fight at those times is highly bad yet those persons who stop the Muslims from living by the commands of Allah and show ingratitude to Allah and show disregard to the MASJIDUL-HARAAM (where KA’BAH is located) as they turn-out Muslims from there, that is even more highly bad; the reason to state this issue was that the Muslims at some travel came face to face with some infidels that they challenged and as the fight took place, they killed one of those infidels; they thought it was the last day of the sixth lunar month JAMADUS-SANI but it turned out to be the first day of the seventh month RAJAB that was among the four months taken as sacred at Arabia when the fight ceased by the unwritten law of the land; as the infidels created commotion on the issue, Allah replied in the favor of the SAHABA who had challenged the infidels at travel that though it is wrong that they broke the unwritten law (and that was by the misunderstanding on their part) yet much more wrong is what the infidels at Makkah had done purposely that they had not cared for the sanctity of the place where the Holy KA’BAH is located and did whatever possible to stop Muslims from applying the commands of Allah; this actually is FITNAH and it is much more blamable than what the Muslims did even if they had killed one of the infidels; the AAYAT tells the Muslims clearly that these persons would not stop challenging the Muslims at the battlefield so that they might turn them away from their DEEN (i.e. Islam) if that becomes possible for them; the AAYAT states the dire consequence of leaving Islam that whoever from among the Muslims does fall into that trap and leaves his DEEN and dies in that condition of disbelief, not only his belief but his deeds also would go to waste at the world and at AKHIRAT, such persons would become the inmates of hell-fire where they would remain forever; the AAYAT ahead tells that those who have accepted Islam truly at Madinah and also those who have accepted Islam truly and have migrated to Madinah and they all have fought in the way of Allah, they rightfully hope to get the blessings of Allah; Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah; the SAHABA had also asked about the liquor and the gamble; the AAYAT provides the answer that they carry much sinful things though they do have some benefits (as liquor might bring much heat temporarily to the body); but certainly, their sinful factor is much more noticeable than their factor for benefits; the statement of this AAYAT tells that if something is much wrong by the ruling to consume or to apply but it presents few worldly benefits too, those would be ignored and their ruling would remain as strictly prohibited; Al-Hamdu Lillah; note that the Quran gave three rulings that relate to steps in prohibition of the liquor/wines and this AAYAT-219 of Surah BAQARAH provides the first of them; the second came at Surah NISAA-43 that asked not to go near the SALAH when intoxicated and the third came at Surah MA’EDAH-90 that finally prohibited it in clear terms; this is significantly notable example for the prohibition of something in steps that had penetrated in the life-style of the peoples in Arabia at that time; Al-Hamdu Lillah; the AAYAT refers again to the question that SAHABA had asked about what amounts they should spend; Allah tells here that whatever amounts they find in excess with them than their necessities, they would spend all of that; note that the answer is only one word “AL-AFWA” (surplus) and it expresses the issue in total clarity; Al-Hamdu Lillah; as everybody knows his necessities better so he individually is liable to decide how much he would spare that would not cause any issue to him in the near future; the Muslim does not need to care for the distant future as that goes against the good concept of TAWAKKUL upon Allah and he must have utmost care for his needy fellow-beings; Islam asks the Muslim person to live the worldly life upon necessities while remaining as charitable as possible to provide ease to all the needy persons yet for AKHIRAT, he must be most caring to his own self in the very best possible way living within the ordinary business of life; Al-Hamdu Lillah; Allah tells that this should make the Muslims consider what status the worldly life has and what standing AKHIRAT claims; certainly, the life here only is the travel towards the destination (AKHIRAT) for which all Muslims must be highly concerned; Al-Hamdu Lillah; the AAYAT also clarifies about the amounts belonging to the orphan children (for which SAHABA worried if their amounts might be utilized at the foods that all of the household shares together though even their own money had part in it); it allows this sharing of foods provided every person who has the orphan children in his custody, remains sincere to their care as by Islam, they are his brothers; Allah knows the sincere persons that are in contrast to the insincere ones; if He had intended burdens to the Muslims, He would have asked them to keep their account totally separate; He is Mighty (so He enforces His commands whenever He intends) but He also is Most Wise (so He always provides such commands to the Man with His justice that is according to the satisfaction of the character of the Man and not adverse to it); Al-Hamdu Lillah; the last AAYAT of the Ruku that is AAYAT-221 forbids the Muslim man to marry any of women that is polytheist until she truly accepts Islam as the Muslim slave-woman is better to take as wife than to marry such woman, even if her looks are pleasing to him; it also forbids the Muslim man to marry his daughter to any of men that is polytheist until he truly accepts Islam as the Muslim slave is better to marry his daughter than such man, even if his elegance seems appealing to him; note about the virgin girl that her father is authority (WALI) over her in the issue of marriage though he would have to get her permission when he has decided the issue; however, the mature widow might decide for herself in this issue though it is better that she prefers the choice of her father even at such situation; as the living manner at that time allowed slavery so the AAYAT takes the note of it; now, slavery has become obsolete (insha-Allah for good) yet the ruling at the AAYAT is firm that it is HARAAM (totally prohibited) for the Muslim person to marry any of polytheists; the reason to avoid such marriage is that the polytheists call towards the hell-fire (not only by their words but also by their living manner) and Allah only calls Muslims towards JANNAH (paradise) and His mercy to them; so the Muslim person asks for JANNAH time and again with the plea for mercy as that is his living manner; Al-Hamdu Lillah; may Allah give all Muslims TOFIQ to fulfill all the commands of Allah with total attention towards Him; Al-Hamdu Lillah.
BAQARAH-The Twenty-Eighth Ruku
222. And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.
223. Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers.
224. And make not Allah, because of your swearing (by Him), an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing.
225. Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.
226. Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful.
227. And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.
228. And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.
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AAYAT-177 had presented the concept of virtues where it had told about the true Belief and the deeds that directly relate to it and then the Surah went on taking all issues related there; it addressed the pillars of Islam (as reported in Ahadith) that are the acceptance of the true Belief by heart which the Muslim person would also state by words that he worships only Allah (the true Lord) and that he believes by heart that Muhammad PBUH is His (last) Messenger; reading of the SALAH daily; paying of the ZAKAH yearly (and other amounts in charity whenever possible); keeping the SIYAM (fasts) in the holy month of RAMADHAN; performing the HAJJ once in the lifetime; in addition to these five, the Surah presents how Muslims ought to take care for their contracts that especially include those contracts that are related to the matrimonial dealings and that are related to economics; Al-Hamdu Lillah; the study of AAYAAT at this Surah have also provided us the rulings for JEHAD while the issue of optional SADAQAH (amounts to give other than ZAKAH) is yet to come in detail ahead; Al-Hamdu Lillah; from this 28th Ruku of the Surah up-to its 31st Ruku, the AAYAAT present the issues that are related to women where we find even the discussion for the contract of NIKAH (Marriage) and TALAQ (Divorce) in some extensive detail; this discussion is in accordance to the mention of the fulfillment of contracts at the AAYAT of virtues; Al-Hamdu Lillah; the Ruku commences by noting the question that SAHABA presented to the Prophet PBUH which relates to the ruling about menstruation; it asks the Prophet PBUH to reply that it is an impurity so the Muslims must avoid the sexual relation to their wives at such period and wait until they fully cleanse their-selves after it ends; the Quran relates its ruling to observe as its subject matter is to provide the Guidance to the right path; however, for its physiology, note here in brief that the lining at uterus (that is known as endometrium) sheds blood in menstruation when after the sexual relation, the ovum (the female egg) is not fertilized or the fertilized ovum fails to attach to it properly in time; this bleeding period may vary from 3 to 6 days in different women all being normal while the menstrual cycle is the time period in between the menstruation and it is considered about a lunar month normally yet it may vary and would still remain to normal; the menstruation depends on the hormones produced by the ovaries (the female organs inside) and these are in abundance when the ovum is released (that happens each month) to nourish the endometrium; they start the preparation of the endometrium for a possible pregnancy yet when that does not take place, the hormones diminish considerably that in return causes the endometrium to deteriorate; that deterioration in return causes the blood to flow outside that is named as menstruation; the uterus heals itself within a month for any pregnancy that might take place then and the cycle goes on till there are no more ova for the ovaries to release (in the late forties mostly); Al-Hamdu Lillah; the AAYAT tells ahead that when they do cleanse their-selves then their husbands might take-up the sexual relation with them but only by the manner that Allah has allowed; this means that Allah has prohibited strictly the asking of any un-natural manner in the sexual relation even with the wife and it must strictly remain to natural; it tells that Allah certainly appreciates those who keep their-selves clean inside by asking mercy of Allah time and again and He certainly appreciates those who refrain from any unlawful proximity to their wives at menstruation so as to keep their-selves clean outside; He certainly appreciates those women too who cleanse their-selves totally well after the end of their menstruation; Al-Hamdu Lillah; note that the menstruating woman would not read the SALAH or keep the SAUM (fast) though she would only have to make-up for her missed SAUM afterwards; she would not enter any Mosque and would not touch the Quran or recite it at such condition (though she is allowed to read its translation or the comments upon it even in this condition); note also that there is no problem for the man to eat at the same dish with his menstruating wife or to drink from the same glass and even the same water; note here for the AAYAT ahead that the Quran guides to the right path in the clearest manner but this needs sometimes to present few of issues very boldly because of the rulings that had been asked about them; here the AAYAT mentions that it is not disallowed for the Muslim man to take different postures at the sexual act with the wife (when he cares to keep it natural) as she is his tilth that yields crops for him; it is interesting to note that by mentioning his wife as his crop-field and by the term “QADDIMU-LE-ANFUSEKUM” (send forth for your own-selves), the Quran mentions the sexual act as the planting of the seed at the field (that is his wife) and the receiving of the crops (that is his offspring); this simile is well-represented in the dreams where if the virtuous man sees him planting the seeds at the field, he would get married soon by the will of Allah or if married, he would father some virtuous child in the near future by the will of Allah; Al-Hamdu Lillah; the AAYAT guides attention at TAQWA to Allah even in this intimate relation with the wife as everyone has to stand in front of Allah to answer for his belief and his deeds; so O Prophet PBUH, give good tidings to the true Muslims who care for His commands at all times and at all places; Al-Hamdu Lillah; AAYAAT-224 and 225 ahead give the ruling on the oaths that a person takes to do or to refrain from some act; note here that taking false oaths is one of the major sins and those persons who do that at courts of the law, they ought to see what fire they actually are buying for their-selves; note also that where the person has the habit of saying “by Allah” at statements randomly so this issue is of no consequence (though he would try to avoid this as best as he is capable of) and the ruling for this is that Allah does not account for that; likewise, if someone takes an oath on some past event that it has happened and it has not taken place but he is truthful in his oath according to the best of his knowledge, Allah does not account for that futile oath too (though he would improve his observation and would try to be most careful to state something that might have more than what he gathers); Allah takes such oaths only as accountable when the person takes them intentionally and they relate to the future to do something or to refrain from something in clear terms; these AAYAAT do relate to expenditures that are connected to the ruling towards women in some manner; the AAYAAT tell that the Muslim person must not take such oath that becomes hindrance to virtuous tasks because these are the tasks that lead the Muslims to TAQWA to Allah and that in turn leads the Muslims to live harmoniously with each other; Al-Hamdu Lillah; AAYAT-226 rules that those persons who make EELA to their wives, they have four months to consider (and revise) their decision; if such person cohabits with his wife, she would not be divorced and he would pay the expiation for his broken oath (providing foods or clothing to 10 needy persons; see Surah MA’EDAH-89); note that EELA means such oath of the man that he would avoid any intimacy to his wife or wives for four lunar months ahead; note that it is disallowed in Islam that the law of the land among the Muslims ask the husbands to remain away from their wives for more than four months but some institutions as of now (specially the prisons), highly challenge this good Islamic stance; I, MSD, have written about the Islamic Jurisprudence at my article “The Islamic Guidelines” that passes for a booklet that elaborates on the matter; may Allah give the good Muslims the good wisdom to apply the Islamic commands in all the fields of life; Al-Hamdu Lillah; if someone takes such an oath for lesser period than four months then this is an ordinary oath and that also is sometimes loosely called as EELA; note that the Prophet (PBUH) had made an ordinary oath once to keep away from all his wives for a month as they had demanded more expenses for their household requirements because the Muslims had gained much wealth due to the conquest of different lands and had achieved abundance; the Prophet PBUH disliked this demand and took that oath which is loosely termed as EELA but he gave the expiation for his oath after one month and did not prolong it; note also in the ruling of EELA that even if the four months pass, the couple might marry again if both agree to it though that would be the new contract for marriage between them; Allah says that He would forgive them and would show mercy to them if they reconcile and manage their affairs together; but if the man has decided in final terms that he would divorce her then Allah does hear the plea of the offended side and He knows the situation that exists between them quite well; Al-Hamdu Lillah; the last AAYAT of the Ruku presents few rulings for the divorced woman; note that the marriage is such issue between the man and the woman that has the aspect of contract and the aspect of love; without any love between them, the contract might become a burden; note also that this contract basically takes place due to the word of the man (and of the woman) and Allah has provided the right exclusively to him to end the contract only by his pronouncement of words; the notable thing is that the man has the right to divorce yet it is limited to three pronouncements for life and so he might reverse it when he has uttered it up-to two only; the procedure to it is that he must pronounce the divorce in clear terms only once in the menstrual cycle that is the time period of her physical purity in between the menstruation in which he had not made any sexual relation to her; after the divorce the woman would spend three of her periods named as her IDDAT; note that if she is pregnant, her IDDAT is to the child-birth even if that occurs just after the divorce; in this period, if the man has pronounced the divorce to her one or two times, he might reverse his verdict by his verbal note or by sex-relation with her; but he would reverse it only in the due period of her IDDAT as at the end of it (just as she cleanse herself from the third menses), he loses the right to keep her as his wife due to the consent she had given for their marriage; after her IDDAT, he would keep her as his wife only when they agree to remarry and that would be the new contract among them; this AAYAT-228 tells that the divorced woman would stop herself to remarry until she had passed three of her menstrual cycles (the end of her third menses would mark the end of her IDDAT when she had cleansed herself); if she really believes in Allah and the Day of Judgment, she must not conceal if she is pregnant or whenever she gets her menses if they are irregular (so that the count of her IDDAT remains appropriate for which her word has validity); their husbands have the actual right to take them back in care in their IDDAT if their husbands really intend to reconcile the issues between them; the women also do have rights yet they are in accordance to the duties that they have to see to as women (note that whatever rights the West has given to the woman as of now, it has given those taking her as another of men only); the men do have prominence over them; Allah certainly is Mighty (so He commands as He wills and He has provided this prominence to the Man at the worldly life) and He certainly is Most Wise (so He knows who is better qualified for this prominence); Al-Hamdu Lillah; note here that though at the worldly life, the man has the prominence over the women (for her complete security in all manner) yet they both are equals at AKHIRAT where the higher status certainly would remain for those only who have the best of the true Belief in Allah and who work in accordance to that in the best possible manner; Al-Hamdu Lillah.
BAQARAH-The Twenty-Ninth Ruku
229. Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust.
230. So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for the people who know.
231. And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's AAYAAT for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.
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This Ruku elucidates the issue of divorce and gives commands that relate to its validity; the first AAYAT tells that if there is no option left but to pronounce divorce, then the man might pronounce it twice only; after that either he takes his wife back to him as the rulings allow him or either he leaves her in the best of manners; he is disallowed to take anything from his wife that he has provided her (even if that is very huge sum of money); however, if it becomes clear that they both are unable to fulfill the demands of the family life together as Islam asks of them then the woman would ask him for divorce and in this situation, she would ask that with the willingness to surrender to him some of the amounts she had received from him (in MEHR that is the necessary amount of money for him to pay to her for the marriage) or from her own resources; note that the woman is at more disadvantage when they both are unable to fulfill the demands of the family life together and with that, she does not have the right to divorce her husband; as such, she is liable to pay amounts to her husband so that he releases her of the bond of marriage (though it is better he does that without any claims) and she might commence her life with another better husband anew; Allah guides all persons that He has set these limits so they must keep inside them and must not trespass; those who trespass by going beyond these limits, they certainly commit injustice not only to their own selves but also to the whole environment they live in; this notes the delicate nature of the relationship between the man and the woman that they both have to care for each other even at times where the worldly benefits to their own-selves are at stake; if the man pronounces the divorce on his wife for the third time, the divorce would become irrevocable; then the chance of their remarrying are very meager as that is possible only when someone else marries her and then by some chance, he also divorces her (or he dies); so after her IDDAT, she might remarry her first husband if both do agree to that with the sincere intention to sort-out issues well together to fulfill the demands of the Islamic manner of the family life; the AAYAT says that these demands are provided here in clarity for all those who do intend to learn them (and put them into practice); Al-Hamdu Lillah; the AAYAT ahead tells the man to care about the Islamic code of morality by his own as he has the right to pronounce the divorce to his wife; he must never abuse any of those rights that Allah has provided to him and this specific right has much delicacy; if he pronounces the divorce to his wife, he would either revoke it with all intention to reconciliation or he would either leave her to live her life by her own in the best Islamic manner she deems fit; but to revoke it just before the end of her IDDAT and then again to pronounce the divorce for the second time (as he has the right for it) so that she tastes the trouble she has caused to him (by his viewpoint) would certainly cause extreme discomfort to her; she would have to start her IDDAT all over again without any negative doing on her part and that is injustice; the AAYAT indicates that whoever abuses the right he has in this way, he actually commits injustice to his own self (as she has been his wife remaining so very near to him); he must not turn the guidance that Allah has given to him into some jest but he must remember that Allah has given the Muslims the NEMAT (blessing) that means He has provided them TOFIQ to live upon the Islamic teachings by the awareness of the manner to practice them in any situation keeping well their integrity for AKHIRAT; so he must remember that Allah has descended upon them the KITAB (the book; especially all the commands that it presents) and the HIKMAT (the wisdom that tells how to put that book into practice); so this KITAB and HIKMAT when the Muslims keep to it and spread its teachings to all the peoples of the world are truly the NEMAT to them; all the Muslims must develop TAQWA to Allah as having some rights does not mean that they seek ways to make those serve their passions so they would apply them with their attention towards Allah as He is the Knowing of all things and He certainly knows well all of their intentions; Al-Hamdu Lillah.
BAQARAH-The Thirtieth Ruku
232. And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know.
233. And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do.
234. And for those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.
235. And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you will mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.
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The first AAYAT of this Ruku tells that when the divorced women have completed their IDDAT, no person would stop them from remarrying and this includes even her previous husband to whom she might remarry if he had pronounced the divorce to her one or two times (that is revocable at the IDDAT yet after it, they might remarry and this marriage would be the new contract between them though he would lose the right to the pronouncement of divorce at her according to the times he had given it); that is the best course to take for the true Muslims in this matter and more leading to the purity in the physical and the spiritual sense; no one other than Allah is aware of all aspects of any matter so everyone must accept whatever He provides him; Al-Hamdu Lillah; the mothers must provide the milk to their infants for two years if they intend to complete the total term for feeding the milk to them; and the father to the child is liable to see to her basic physical needs (according to his endurance and according to the good norms of the Islamic environment); neither the mother nor the father should be troubled for more than endurance due to the love for their child; (if the father dies), any of his well-off heir that is the one of the closest relatives to the infant would see to the needs of the infant in the same manner; if the parents need to discontinue the feeding to the infant by their mutual assent after their consultation (before the full term for it), that even is not adverse to them; the man might employ any woman to feed the infant by her milk if there is some issue for the mother to feed the infant so even that also is not adverse to him when he cares to provide that employee the due amounts without any resentment according to the good norms of the Islamic environment; all persons must develop TAQWA to Allah (i.e. the attitude of the heart which means that all the Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope to Him that He would keep them safe from the Satan at all times and at all places;); at such state, his good deeds according to his true Belief become the evidence to his inner peace; the AAYAT tells that all persons must know that Allah sees the inside of all persons totally well so their intentions must be good and their deeds even better; Al-Hamdu Lillah; note that even the divorced mothers would feed their infant to the full term while the necessary expenses for the child would be upon the father up-to seven years for the male child according to FIQH and up-to the puberty for the female; he would get the custody of them at that respective ages but before that, the mother is liable to their custody though if she marries any person that is not of the very close relatives to the children, she would lose their custody then and there; the AAYAT-234 ahead tells about the IDDAT of the widow when she loses her husband by death and that is four months and ten days; this term is counted for convenience as one hundred and thirty days though the lunar months would amount to a day or two lesser; she would be free of the IDDAT at the day-131 while this also is notable that the day-1 for the count is the day when her husband dies; so at the end of their IDDAT, there is no adversity to anyone if they try to remarry remaining within the good norms of the Islamic environment; and Allah certainly is Well-Aware of all activities of all persons; Al-Hamdu Lillah; note that the Islamic environment manifests in such manner that the unmarried women are difficult to find and need search (as men are allowed marriage to more than one women up-to four at one time if they are able to take-up their liability towards their wives well) so if the unmarried women are more in quantity than the men that need to marry at some environment, it needs the care of all good Muslims that they turn it to the better manner according to Islam by their good efforts therein; Al-Hamdu Lillah; the last AAYAT of the Ruku tells that there is no harm for the man in giving the hint to the woman at her IDDAT that he has the interest to marry her or in keeping that intention in his heart; this tells about the psychological leaning of the normal woman at such condition that when the unrelated man talks to her about something necessary to address, she has the insight to see even then if there is anything else related to her that is going inside him; Allah knows well when any of the men has concern towards her but he must not promise her secretly (about taking her into marriage) but speak in accordance with the norms of the Islamic environment (as providing hints to his inclination towards her only); any secret involvement might lead to some wrongful activity on the part of the man that must necessarily be avoided because the good deeds do not need secrecy while the bad ones ask for that; but such hints do not necessarily conform that the man would undoubtedly propose her; when she has passed her IDDAT, it is well for him to consolidate his intention (and propose her in clear terms if he wills); Allah truly knows well what is going inside all the persons (whether that is something lawful or some desire that asks towards the unlawful activity) so all must remain aware that they are unable to hide anything from Allah and therefore, they must have shame on anything bad that might have taken place inside them; but with that, they all must also remain aware that Allah is Most Merciful (whenever they ask Him the mercy for their-selves) and Most Forbearing (so He provides the space for all persons to show that they incline towards the righteousness only and not towards any adversity); Al-Hamdu Lillah.
BAQARAH-The Thirty-First Ruku
236. There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) duty on the doers of good (to others).
237. And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do.
238. Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.
239. But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as He has taught you what you did not know.
240. And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.
241. And for the divorced women (too) provision (must be made) according to usage; (this is) duty on those who guard (against evil).
242. Allah thus makes clear to you His AAYAAT that you may understand.
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The Ruku continues the rulings for the divorced women and the first AAYAT tells that there is no harm if for any genuine reason the man divorces the woman he has just married with whom he neither had any rightful privacy nor had specified any MEHR (the necessary amounts to provide her when he marries her); this tells that the marriage is fine without the specification of MEHR yet he would have to pay that afterwards when he receives the rightful privacy with her; but in this situation that the AAYAT mentions here, he must provide some clothing that includes the scarf, the upper garment and the garment that is lengthy enough to cover-up the whole of her physique; this clothing must be the highest in quality that the man is capable to afford (and to present her with some more articles of necessities is even better); this provision of clothing is her right upon him that he ought to provide in the best possible manner as that is expected of the virtuous persons; if, however, he did not have the rightful privacy with her but he had specified the MEHR for her then it would be the half of what is specified for her though even from that, she might leave some amounts (and even in full if she wills or her father wills who had given her in his marriage) in his favor; but as he has the right to divorce, it is more feasible that he presents her the full amount of MEHR and even more; this tells that this matter has elasticity and the man must care as much as possible for her if such situation takes place where he divorces his wife just after marriage; if the man shows leniency in providing her whatever is possible for him besides the lawful clothing (or amounts) after the occurrence of such situation, that attitude certainly is more near to TAQWA to Allah; the Muslim persons must not forget leniency to each other in the affairs of life and they must remember that Allah is watching over all what they are doing; seeing their leniency to each other, Allah would care for them with the highest of kindness; Al-Hamdu Lillah; AAYAAT-238 and 239 shift the direction of the discussion to the issues of SALAH; we have seen in our study at AAYAT-153 of Surah BAQARAH that it asks for SABR and SALAH and these both respectively keep away from all base desires that might lead to the major sins and strengthen the attention towards Allah; SABR for the Muslims denote in the Quran to attach the self to something praiseworthy by Islam (even though that needs to put some strain to the self) against the option to take something that is blameworthy; that is why it enfolds the meaning of patience keeping to Islam at some incident that causes agony and enfolds the meaning of living upon necessities at the worldly life; the notable thing about SALAH is that it brings the Muslim person near to Allah as he persists on His remembrance by it; so while SABR stops from attachment to the worldly things, SALAH takes-on to the attachment of AKHIRAT by the remembrance of Allah, the true Lord; keeping this detail in view, the shift in discussion here implies that the Muslim person must not forget Allah even when dealing the issues in the ordinary business of life; these AAYAAT ask to care for the reading of SALAH with the highest of attention towards Allah and specially the middle SALAH that is FAJR; as the date changes in the Lunar calendar from the MAGHRIB (when the sun sets) so it has two of SALAH at its back that are MAGHRIB and ISHA and it has two of SALAH after it that are ZUHR and ASR; this also is the time when the angels change shift at the world by descending from and rising up to heavens; Al-Hamdu Lillah; the Muslims have to read SALAH even at such adverse situations when the Muslims face the enemy though at that time, they are allowed to read it even standing with gestures for its postures and even when they are riding on horses; however, at the normal peaceful situation, they have to read it in the manner that the Prophet PBUH have shown them well (who had been taught by Gabriel-AS by the command of Allah); this is the manner in which the Muslims all over the world have always read the SALAH by the blessing of Allah and they still read it in this same manner; Al-Hamdu Lillah; AAYAT-240 tells the Muslims that near to their death, they should provide in their bequest that their wives would remain at their houses with sustenance for one year ahead of their deaths; but if they depart from there by their own will, there is no adversity for the deceased person (and others) in whatever efforts these women undertake for their marriage again according to the good norms of the Islamic environment; note that the AAYAT-234 tells about the IDDAT of the widow that is four months and ten days so taking it together with this AAYAT, it means that they have the right to leave those homes after their IDDAT though if they intend to live-on there for the whole year ahead, they certainly are liable to it; the AAYAT-12 of Surah NISAA has specified their share in the inheritance from the husband and so the will is not required as of now for them but this aspect of AAYAT-240 remains in the ruling that they might stay-on till the year ahead; Al-Hamdu Lillah; the AAYAT tells that Allah provides commands as He wills (as He is AZIZ) but He also is Most Wise (HAKEEM) and knows well what attitudes are better for all persons to take in such situations; the AAYAT-241 emphasizes that MUTTAQIN (the persons having TAQWA to Allah) would necessarily provide the basic requirements of life (as much as possible for them) for the divorced women according to the good norms of the Islamic environment; as the Ruku had previously mentioned about the provision for the specific divorced women, the last AAYAT of the Ruku tells that this is how Allah explains His AAYAAT to all persons that they do understand them well; Al-Hamdu Lillah.
BAQARAH-The Thirty-Second Ruku
243. Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful.
244. And fight in the way of Allah, and know that Allah is Hearing, Knowing.
245. Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him.
246. Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise-up for us a king (that) we may fight in the way of Allah; He said: May not be so that you would not fight if fighting is ordained for you? They said: And what reason we have that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust.
247. And their prophet said to them: Surely Allah has raised TALUT to be the king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, Knowing.
248. And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquility from your Lord and residue of the relics of what the children of Musa and the children of Harun have left, the angels bearing it; most surely there is sign in this for those who believe.
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The Ruku commences by the incident that occurred in Bani-Israel and we have read about it before; the Bani-Israel that were in thousands, fled from Egypt for the safety of their lives when Pharaoh and his men were pursuing them; the pursuers were drowned and they went on to settle at Sinai; Numbers (chapter 1, verse 46) at Torah gives their number as more than six hundred thousand and that only represented the persons that were able to fight wars among them so the actual count according to it has to be much high; this certainly is liable to challenge by the historical perspective yet as the term the Quran has used i.e. ULUF (thousands) is not adverse to it, I, MSD, would leave any arguments to it and take the comments ahead; it happened that when Moses-AS received Torah from Allah, the Bani-Israel was so much insolent that they were reluctant to accept it as the word of Allah that He had provided it to Moses unless He conforms to them openly; then Moses selected seventy of their persons that they took as trustworthy and took them to TOOR; Allah gave death to these seventy persons when He told them that He has provided Torah to Moses and they asked to see Him openly; Moses was worried that his people (with the character they had) would take him as responsible for their death; he prayed Allah for their revival to life and Allah accepted his plea so that those persons (and the whole of Bani-Israel) do show some gratitude to Him (see the note at the sixth Ruku); Al-Hamdu Lillah; the notable thing here is that the Quran mentions the command of death that Allah gave to their representatives as to all of them (unless we assume that there is the phrase in between to the effect “from amongst them”) and this is the manner in expressions of the Quran that it does mention some as the whole at few places where it is not much difficult to detect (mostly in narrations) for the student of the Quran; therefore, he must ponder at such other places too where also the Quran mentions these narrations; note that the AAYAT says “did you not see towards the people that departed from their residences” and this indicates that their reference is provided somewhere in the Quran before the descent of this AAYAT as the word “see towards” relates to “learn about” here; Al-Hamdu Lillah; the AAYAT ahead tells that they were commanded to fight in the way of Allah but we have learnt that they did not comply to this command and as the result to it, Allah confined them to the desert for the forty years ahead; to understand the AAYAT ahead, note that when the true believer strives hard to spread the message of Allah by virtuous TABLIGH (preaching of the Islamic teachings to all peoples respectfully) or to finish off the adverse impression of the enemy at the environment by the worthy JEHAD (challenging the enemy adverse to the Islamic teachings when there is no option left to bear him), Allah names this virtuous strivings as the beautiful debts that the believer has given Him; as debts are returned, He would return them in much high quantity not only at his worldly life but also at AKHIRAT; Allah gives the highest quantity of returns according to the striking quality of the good deeds of the believer; Allah only, contracts the impressions of deeds and He only, increases them and certainly all persons have to answer to Him; Al-Hamdu Lillah; after three hundred years of Moses-AS and Aaron-AS, there came a time when Bani-Israel were at such state that they were defeated by the enemy and much humiliated with many of them in captivity and many of them dispersed at places; they asked the Prophet in them (it was Samuel-AS) to appoint some person as the king upon them by the permission of Allah so that they may fight for their liberty and live according to Torah; Samuel first made sure by asking them if they really intend for JEHAD and they conformed in all manner that once they do get the king that guides them, they would fight the enemy in his command and would not turn back as they do not have anything to lose now; however, there were such unjust persons in them who did not care a bit for their word and did go back on it once Samuel appointed the king by the guidance of Allah; it was TALUT (Saul) who was an ordinary person among them yet he had such physical power that was impressive and had huge amount of knowledge; the persons at some authority among them were immediately critic of his appointment as the king for them, with the argument that neither he has ever had any authority nor he has any amount of wealth to note; Samuel told them that Allah gives the authority over His lands whom He wills and He has chosen him due to his impressive physical status and his notable knowledge; here we find that those who are the best of rulers among Muslims, would have sound physical and mental abilities with the understanding for applications of the Islamic rulings though they might have finances so meager as to barely cover their basic physical needs only; also, it is not adverse to the good teachings of Islam that the most pious and learned men in Islam guide people to better their inside while there are such other good persons at rule among them that though are not as pious yet learned enough in Islam to guide all Muslims towards the true path in the ordinary business of life with all good wisdom; Al-Hamdu Lillah; he told them that Allah provides in plenty what He wills to whom He wills (so He has provided TALUT the good physical capacity) and He has the true knowledge of everything (so He has provided him the good mental disposition); Al-Hamdu Lillah; Samuel also told them that the sign for his authority over them is that very soon, they would receive the huge trunk (TABUT) that they had lost in which, there is blessing for them and in which, there were few relics of Moses and Aaron; this TABUT was in the possession of some of their enemies who had then, put it into a cart that was dragged by bulls and had waved them away from them; they had thought that it was putting some bad spell on them and it was the reason to their ills so that was the time when the angels took it and led it to the place of the Bani-Israel by the command of Allah; Al-Hamdu Lillah; Samuel told them that not only was it sign for the authority of TALUT but it also was the sign for them that has the potential to increase their true Belief in Allah, the true Lord; Al-Hamdu Lillah.
BAQARAH-The Thirty-Third Ruku
249. So when TALUT departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: we have today no power against JALUT and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient.
250. And when they went out against JALUT and his forces they said: our Lord; pour down upon us patience, and make our steps firm and assist us against the disbelieving people.
251. So they put them to flight by Allah's permission. And DAWUD (David) slew JALUT, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.
252. These are the AAYAAT of Allah: We recite them to you with truth; and most surely you are (one) of the apostles.
253. We have made some of these apostles to excel the others, among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Mariam (Mary), and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends.
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This Ruku narrates about the battle between the forces of TALUT (Saul) and JALUT (Goliath); as TALUT led his forces towards the forces of JALUT that were named as AMALIQA, he told them that they have to pass a simple test that would show if they are sincere to him or not; as they come to the river (i.e. the river of Jordan), they would not drink from it but if someone takes the handful of the water once, that is of no consequence; when they reached the river, everyone except for the few most sincere ones of his forces drank extensively so it happened that his army of thousands was reduced to about three hundred and fifteen of men (this was the same figure of men that accompanied the Prophet Muhammad PBUH at the battle of BADR and these AAYAAT actually prepared the SAHABA for that battle against the infidels that was just about to occur); so when these sincere men crossed the river, they saw that they were hopelessly short in quantity to face JALUT and his forces and some of them even spoke it out; but those who did not have any type of worldly attachment but had in focus that they would meet Allah, they assured them that this shortage in quantity is of no consequence as many times forces low in number have conquered the forces that had huge number of men by the will of Allah; Allah certainly favors the SABIRIN that have total attention towards Him only; Al-Hamdu Lillah; when they came face to face with the forces of JALUT, they made DUA (supplication) to Allah to pour SABR upon them (that they do not care for the physical life) and to make them firm at the ground (that whatever comes they fight on without turning their backs) and to provide them the victory over the disbelieving folk; JALUT was fully covered in an ironclad suit of armor with his eyes only free to see and he challenged anyone from amongst the forces of TALUT to come at combat against him; DAWUD-AS (David-AS) answered him with the consent of TALUT as he was highly skilled in the use of a gadget that could throw stones extremely fast towards the target (and his aiming towards it was amazingly wonderful); JALUT had huge stature and he stood at such manner that as David threw the stone at one of his eyes, it penetrated through that to his skull and he died immediately; so by the will of Allah, the forces of TALUT won the battle then and TALUT became the king of the place; David-AS (who became his son-in-law) succeeded him as the second of kings and received ZABUR (Psalms) so he was not only the pious king but also the Prophet of Allah and one of the highly knowledgeable persons; Al-Hamdu Lillah; the Ruku has the phrase “by the will of Allah” couple of times at AAYAT-249 and at AAYAT-251 (the AAYAT-250 narrates DUA of the sincere believers in the forces of TALUT); this is to convey that whatever goes-on at the world, it only happens due to the will of Allah; so the AAYAT ahead tells the manner in which Allah runs the world that He repels some peoples by some (so no peoples stay at authority for such lengthy period that they make other of peoples bound to serve their whims); this is so that the earthly life does not go to FASAD; so most certainly, Allah is most Merciful towards all the peoples of the worlds; Al-Hamdu Lillah; AAYAT-252 marks that Allah has read His revelations in such manner to Muhammad PBUH that all the people do see clearly that he certainly is the (last) Messenger of Allah; note that Muhammad PBUH was not able to read or write and he had had no education in any subject so he knew only what Allah had taught him through the angel Gabriel-AS; so the narration about TALUT with such clarity in the Quran proved that he certainly was among the Messengers of Allah; Al-Hamdu Lillah; note also that this AAYAT contains the word “BIL-HAQQ” (with all Truth) and wherever it occurs, it represents any of the manners by which Allah administers His rule towards His creation as here it tells that Allah runs the world in such manner that He repels some peoples by some other of them; Al-Hamdu Lillah; at the last AAYAT of the Ruku, Allah tells that these are His Messengers among whom He has given preference to some over some and the interesting fact here is that the Quran does not specifically mention any of the Messengers of Allah as the most exalted among all of them; the reason is that if one of them has prominence by one way over the others, some other of them has his prominence by some other way; note that the Muslims take the highest of ranks among them for Muhammad PBUH but that is an overall consideration and they must not speak about it except where that is necessary; this is because Ahadith (that are the narrations about sayings of Muhammad PBUH, his deeds, his silence over an action committed in front of him and in fact all that is related about that great man, the last Messenger of Allah) ask not to be explicit about it; the AAYAT tells that Allah has even spoken to some of the Messengers (means Moses-AS in particular who received Torah) and have raised the excellence of some in other ways (means Jesus-AS in particular); He gave Jesus-AS, the son of Mary-AS, “BAYYINAAT” (that are the clear reasoning to get to the true Belief in Allah, the true Lord, and in the judgment at AKHIRAT by the observation of the previous guidance that Allah had provided to the people); and He helped him most by “RUHUL-QUDUS” (the angel that is most sacred; Gabriel-AS); we get the identity of RUHUL-QUDUS by Surah NAHAL-102 where he is clearly mentioned as who brings the revelations from the true Lord; the help that is mentioned here happened when Allah saved Jesus from the hands of the enemy that intended to crucify him; at that time, Allah took him above to heavens alive and we would study that insha-Allah at Surah NISAA-157, Al-Hamdu Lillah; if Allah had intended, they would not have fought fiercely with each other when the BAYYINAAT had reached them at the times of Jesus-AS but they differed and so there was the faction that kept to the true Belief and there was other that disbelieved; and if Allah had intended, they would not have fought fiercely with each other after Moses even; but Allah does whatever He wills; Al-Hamdu Lillah; this gives the message again that everything has been (and is even now) going in the perfect manner that Allah intends; He only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; Al-Hamdu Lillah.
BAQARAH-The Thirty-Fourth Ruku
254. O you who believe - spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the disbelievers-- they are the unjust.
255. Allah is He besides Whom there is no god, the Ever-living, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.
256. There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Satan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
257. Allah is the Guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are many Satan who take them out of the light into the darkness; they are the inmates of the fire, in which they shall abide.
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The AAYAT of virtues (BAQARAH-177) had indicated that virtuous acts of the virtuous persons include their spending from their resources in the way of Allah; this Ruku starts by pointing out to the believers about the necessity of spending from whatever resources that Allah has provided them before it’s too late; note here that whatever Allah has provided to the Man, that not only includes his finances but also his abilities that might be his physical strength and his extensive knowledge (that honored TALUT to lead his nation); also included in this, is the authority that he might have received by his official post and the respect among his people due to his noble birth that enables him to provide practical rulings to them; so whatever Allah has provided him from the material assets or from the spiritual blessings, he must spend that in the way of Allah towards the needy persons; the sacrifice from his finances and good abilities would remain in such ways that he spends amounts on the needy virtuous persons of the Islamic environment so that they live at ease and care in the better way for AKHIRAT and that he provides the knowledge of Islam to all the persons of the world so that they respect the Islamic teachings and care in the better way for AKHIRAT; Al-Hamdu Lillah; one of the Ahadith narrates that the Prophet PBUH said, “Envy is disallowed except in two cases, a man whom Allah has given wealth and he spends of it by night and by day, and a man whom Allah has given the Qur’an and he stands with it giving its right by night and by day” (reported by Tirmidhi); note that these are the two things (wealth and the true knowledge) that might become burden or might become blessing; if a person has any one of these, he must take care that he uses it in the way of Allah (as to possess something of value does not give him any honor at the court of Allah except that it increases his responsibility but he does get it when he serves the needy with that keeping to the right path); here envy does not mean jealousy but it denotes that the person must try to become like those who are highly caring to the people by their wealth and by their knowledge; Al-Hamdu Lillah; they must use all blessings that Allah has provided them before the provided space for the collection of good deeds (i.e. their lives) ends as at the ground of HASHR (the first day of AKHIRAT), there would be no trading among each other, no friendships among each other and no recommendations among each other; however, the good persons when they achieve their good result there that denotes their true success, would be at peace and would happily converse at their good circles of the like persons that also have achieved success there (see Surah HAAQQAH-19, 20, 21); Al-Hamdu Lillah; those who deny to spend in the way of Allah, they certainly are the most unjust persons; AAYAT-255 is named as AAYATUL-KURSI (the verse related to the throne) and it is most explicit for the expression that Allah only is the Creator of all and He always has all of His good attributes and He is RABBUL-AALAMIN, the only true Lord of all, so He asks for the total obedience from all of His creation most sincerely and the Man and the JINN, the only two of His creation having the free-will, must certainly obey Him by their free-will; Al-Hamdu Lillah; the AAYAT tells that only Allah is the Creator of all Who only has the true Life (Ever-Living) and Who only gives life to others and then He only is the Sustainer of it (by Whom all things subsist); neither slumber takes hold of Him nor does sleep; only to Him belongs truly whatever is in the heavens and whatever is in the earth; who would dare to recommend anyone (for mercy) at His court except by His permission only (so at the ground of HASHR, there would be no trading among each other and no friendships among each other; also there would be no recommendations among each other except by His permission only); He knows what is ahead of them (the deeds that they would commit ahead) and what is behind of them (the deeds that they had already committed) while they do not get anything from His knowledge except for what He wills for them; His KURSI (the chair; the throne) includes all the heavens and the earth and He does not tire ever in the preservation of both; and He certainly is Highest and Most Tremendous; Al-Hamdu Lillah; here we find that the knowledge of the Man is nothing in comparison to the knowledge of Allah; He knows everything all of the times with all attention to all of them without losing sight of anything and He has made everything according to its placement at the earth and at the heavens with notable principles and He never slumbers or sleeps or forgets anything; note that we are unable to understand the most amazing authority of Allah from which nothing is out; the heavens has innumerous bodies (but He certainly knows their count) with such distances between them that baffles the human mind and each has processes of its own; Allah knows each and everything about each and every body and He has integrated them in all manners by His set principles; Al-Hamdu Lillah; the simple fact is that He knows each and everything of all the creation most perfectly; Al-Hamdu Lillah; there is a Hadith that tells that AAYATUL-KURSI provides safety from satanic things and so its recitation (by saying the phrase that means “He does not tire ever in the preservation of both” three times) before sleeping is very good to keep adverse things away; there are few such Ahadith that relate that the person harmed would take the good deeds of the unjust person that harmed him yet this narration would not be taken to mean at AKHIRAT but it relates to meaning that this transfer would happen at the document of deeds of the unjust person before his death that would adversely affect his AKHIRAT; so this means that this would occur at the worldly life (though it would affect the life at AKHIRAT of both the persons) and the interpreters would care not to give such Ahadith any other meanings; here we find such mention about Allah that the human mind is unable to perceive; there are such few issues at the Quran where we must take silence and say in clear terms that “we do believe and Allah knows better”; here also we must say the same and praise Allah; Al-Hamdu Lillah; the last AAYAAT ahead in this Ruku (that are 256 and 257) tell about the guidance that Islam provides and it is named as the NOOR (the beautiful light); it says that there is no compulsion in DEEN (the true code to practice in every field of life i.e. Islam) so the Muslims would ask all persons to come to Islam as ordinarily as possible and they would give them the space to consider it if they demand so; but the Muslims would not press Islam upon anyone though they would certainly ask for some respectful pact with the challengers to Islam if they refuse to accept it in final terms; note that because the enemy does not realize that its demand for the space of time to consider Islam would relax our liability in JEHAD, it takes JEHAD as some monster that would gobble it down; if it were so then India would have extreme scarcity of non-Muslims at this current times (and that is not so); those who take-up any fibs against Islam, they should give at-least some passing comments albeit fair, at the treatment that the non-Muslims had provided to the Muslims at Spain when they conquered it at 1492; the Muslims certainly have to make sure that the enemy does keep away from the Muslims and does not interfere in their Islamic affairs; if that even is unacceptable to them then JEHAD is the last resort for Muslims as they are the force of Allah upon the earth; however, note that there are conditions for attack upon the enemy and I, MSD, have mentioned them at these Tafsiri-Notes at the twenty-sixth Ruku; JEHAD never ever was any compulsion in DEEN as it only inflicted the punishment to the enemy for its adamant stance after it had rejected the Islamic teachings in the most clear terms; this also is highly notable here that when the administration among Muslims imposes laws against Islam, the Muslims would have to voice their protest as best as possible and this AAYAT does not address that issue; consider how strange it would be if someone forces good Muslims to live against Islam because of his manifest authority (with his bunch of rogues) and reasons that as there is no compulsion in DEEN so they must follow him; though this absurdity does not need any address yet as the foolish argumentative persons have practically taken such stance at times so I, MSD, negated their stance; consider this too that if the Muslims did not take-up JEHAD against the enemy, what would have happened to them when they even had to face such foolish stances as mentioned and with that, keep in view the attitude of the current challengers to Islam too that have piled many fibs against Islam so as to justify their unjust malicious activities against good Muslims who do sincerely want that their ordinary practice represents Islam; the AAYAT says that the true guidance has become distinct from the wrongs so whoever disbelieves in TAGHUT and believes in Allah, he certainly has grasped the strongest of handholds (that is the Quran, the true guidance) that certainly would not break; and Allah is Most Hearing (to DUA of Muslims) and Most Knowing (to what TAGHUT strives for); note that TAGHUT is such representative of wrongs that advises the people against the commands of Allah knowingly, with whatever authority (to impress the people) it had managed to muster; Allah certainly is the true Protective Friend to Muslims so He brings them from all shades of darkness towards the NOOR that is the light of Guidance to the right path while the wrongful guardians of the disbelievers are TAGHUT that push them out of the NOOR towards the many shades of darkness; note that the true guidance is mentioned by the singular noun which is the NOOR as the Truth certainly is one from always to all times ahead while the mention of darkness is ZULUMAAT (many shades of darkness) by its plural form because it has many shades that all lead to the hell-fire; such people rejected the NOOR so they would remain inmates of the hell-fire and that would be to all times ahead; may Allah provide the wisdom to all good Muslims to detect the Truth and to remain totally committed to it; Al-Hamdu Lillah.
BAQARAH-The Thirty-Fifth Ruku
258. Have you not considered him (Nimrod) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said: my Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people.
259. Or the like of him (UZAIR i.e. Ezra) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay - you have tarried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things.
260. And when Ibrahim said: my Lord - show me how You give life to the dead, He said: What - and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you running; and know that Allah is Mighty, Wise.
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This Ruku has three interesting incidents that all point to the power of Allah to raise the dead; they point out respectively that He only is the RABB, He would certainly provide the life again to the dead and He knows well how to do it without any problem; the first is when the king of Babylon had asked Abraham-AS about the true Lord in Whom Abraham believed; the Babylonian kings were titled as Nimrod then and he was the Nimrod that ruled at that time that is near to 2000 BC; this happened when Abraham had damaged the idols at their temple in their absence whom they worshipped except for the one that they took as the highest among them; the scene looked as if that undamaged one had taken them all to task and damaged them badly; Abraham replied to Nimrod that my RABB Allah gives life and takes life, to which he foolishly replied that this thing is in his authority too and he practically demonstrated his statement that he acquitted one of the heinous criminals while executed by the capital punishment the other one convicted in the lesser crime; when Abraham saw this idiocy, he understood that Nimrod totally lacks the realization of the authority of Allah so he reasoned by telling him that He not only is the RABB (the true Lord) of the human beings but He also is the RABB of all the creation (and nourishes them ahead to betterment in the way He intends); note that Abraham asked him to bring the sun out from the west (and that demand left him dumbfounded) but Abraham did not challenge him by the statement that he should believe that the sun is also the creation of Allah; the Babylonians believed that Allah is the Creator but with Him, they took many others as near to Him and they worshipped their images by carving them in the idols with such belief that as they worship them, they would bring them near to Allah without any obedience to Him in any of His commands (so there was the most high flaw in their belief in Allah and moreover with that, they did not believe Allah as their RABB); for their obedience, their ruler (Nimrod at that time) presented his own self as the authority to command without the acceptance of any limitation on that authority and his people accepted that untrue stance (this line of belief has remained at the world by the efforts of the Satan that had taken an oath to misguide the human beings in whatever quantity possible for him as we have studied and in fact, even in this current times, we see that people do claim to believe in Allah yet they are not ready to take His word at the issues of the life because they do not believe Him as the true Lord); the argument that Abraham presented was that He certainly is the Creator of all the creation but nobody is able to impress Him so He does only whatever He wills and his argument also effectively demanded that the Babylonians must believe in Him as the only true Lord so that they obey only His commands in essence in all issues of life; Surah AN’AAM-81 says, “(Abraham said) how should I fear that which you disbelievers set up beside Him when you do not fear to set up beside Allah that for which He has revealed towards you no warrant? Which of the two factions has more right to safety? (Answer that) if you have knowledge”; as Allah does not guide the extreme unjust persons, so Nimrod and his people did not accept the Truth (though they could not harm Abraham-AS and his wife Sarah-AS and his nephew Lot-AS); the second narration tells about the man (UZAIR-AS who is named also as Ezra) who was at travel on his donkey and as he passed by the city (Jerusalem) that was in utter ruins, he exclaimed how this could ever be revived; this exclamation was under the impression of his human sentiments but Allah intended to show Ezra-AS that His power is totally worthy to bring that holy city to life; he was one of the Messengers of Allah and Allah does provide them such visions (and events) that strengthens their true Belief; this was the time when the mad king of Babylon (that was Nebuchadnezzar) had taken the Bani-Israel in captivity (around 600 BC) and had brought them all to Babylon; his forces had massacred the holy city and left it in ruins; Allah gave Ezra death for the hundred years ahead and then brought him back to life and asked him about the period of his state of sleep; he guessed that it might be the whole day or the part of it so Allah informed him that he had lain dead for the previous hundred years; He told him to see his food and his drink that was still good to consume and also told him to observe his donkey so that this observation becomes an evidence that Allah would certainly raise the people from the dead; he saw that its bones arranged to their placement and the flesh covered them beautifully and there was the donkey alive; so with such apparent evidence for the restoration to life, he exclaimed as the answer to his previous exclamation that he knows that Allah is truly able to do all that He wills for; Al-Hamdu Lillah; it was then that he preached the teachings of Torah among the Bani-Israel (and in fact, restored Torah again in writing that was lost completely); he guided the Bani-Israel at the holy city when by the permission of Cyrus (who had conquered the Babylon), they came to it; the last AAYAT of the Ruku tells another incident related to Abraham-AS; he asked Allah to show how He would raise the dead to life and upon that, Allah asked him if that is due to some lapse in his belief; he replied that he most certainly believes in the resurrection of the dead but he wants only to see how it would happen; He told Abraham to take four birds (unable to fly) and tame them the best he can; when he had domesticated them well, he would then keep the dead body of each one at different mounts near to each other; then standing somewhere nearby where his call reaches easily at all the four places, he would call the dead birds the way he used to call them when they were alive; with no lapse of time, all of them would come running to him alive by the will of Allah; this took place then and these all three incidents tell about the true power of Allah that He certainly is totally able to provide the life again to the dead; it is interesting to note that the Quran has presented the birds as related to most amazing feats at different places and insha-Allah, we would see this ahead at the relevant places; the first incident narrated here too guides towards this fact yet as Nimrod was among such fools that he interpreted the words of Abraham in the most idiotic manner so then Abraham changed his reasoning to such wording that he does get what Abraham intended to express; Al-Hamdu Lillah.
BAQARAH-The Thirty-Sixth Ruku
261. The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing.
262. (As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve.
263. Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing.
264. O you who believe - do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people.
265. And the parable of those who spend their property to seek the pleasure of Allah and for the certainty of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do.
266. Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the AAYAAT clear to you, that you may reflect.
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The Ruku commences by telling the virtues of those who spend their amounts in the way of Allah but then it goes on to denote the loss of virtues of those who show wrong attitudes after they spend their amounts at the right places; the Quran gives the example for the virtuous spending of amounts in the manner as if the person has planted a grain and that grain brought out seven ears; each of these ears have hundred more of grains so the count up-to here comes to seven hundred grains; Allah says that according to the good intentions and the sincerity in providing it, Allah gives the returns even more than this; so Allah increases the quantity of the returns according to the quality of the virtuous act; He is the Ample-giving (so it is an easy thing for Him to give much more returns in quantity that matches the quality of the virtuous act) and He is most Knowing (so He knows perfectly well how much sincerity the virtuous act has in it); Al-Hamdu Lillah; those who spend their amounts in the way of Allah and do not make any reproach afterwards (by their tongue towards those that they had provided from their amounts) or any injury afterwards (by their haughty manner towards them), their good returns are safe with their Lord; they would neither have any fear (at the worldly life and at AKHIRAT for the future) nor would they grieve (at the worldly life and at AKHIRAT on the past); Al-Hamdu Lillah; it is better for the person to clarify in the good soft manner to the needy that he is not in the position to help him out (and it is better for him to even grant the needy much pardon on his sarcastic remarks) rather than to provide some charity to him and then injure him by some haughty manner towards him; Allah certainly has the absolute command of all resources (so He would provide the needy by some other source) and Most Forbearing (so He would give the space to the charitable person to better himself in due time and then He would see his deeds); Al-Hamdu Lillah; the AAYAT ahead tells the believers not to cancel their charity by the attitude of reproach or by any haughty manner as in effect, it would be just as the futile charity of the disbeliever in Allah and the Day of Judgment; the disbeliever spends his wealth only to be seen as charitable by the people so it is as if there is some smooth hard rock (that denotes his heart) that has got some sand of earth (the tendency to do something good) upon it where he has planted the seed (his charitable act); but as the heavy rain falls upon it (the commands of Allah that test his belief), it makes it clear of the earth as ever and so such persons would get nothing from whatever they had planted; certainly, Allah does not guide such disbelievers to the true path of Islam; AAYAT-265 tells about the person who spends amounts sincerely for the pleasure of Allah and for strengthening him (upon the care towards AKHIRAT) as if there is the elevated garden (the inside of the good person) where the heavy rain falls (the commands of Allah that he fulfills) and by that it brings forth its produce as twofold (the good returns to his good deeds); even if it does not get the heavy rain, then the light rain would do to cause the same effect to it as its elevated position (his true Belief on Islam) is wonderfully suited to get its fruits; certainly, Allah sees whatever he does and He would give returns to his good works according to his sincerity in them; Al-Hamdu Lillah; the last AAYAT of the Ruku asks how would anyone of you Muslims feel who has a garden that produces dates and grapes with waters flowing beneath it and it is loaded with its fruits (so there is no lack of good finances for him at his worldly life) while he has come to his old age (where he is unable to develop any such garden again) and his children are feeble at the time (so he is pleased that as he nears his death, he is leaving such good security for them behind) and then suddenly some fire-tornado strikes that garden and burns it; the Muslim person needs to remain grateful to Allah on all that He has provided to him as all things are actually of Allah so that is how Allah provides all persons His AAYAAT that they all might ponder; note that the fire-tornado (the fire-whirl) consists of the burning core with the rotating pocket of air that might reach up-to 2000 °F; they become frequent when some wildfire, creates its own wind which has the ability to uproot even the tallest of trees and burn the area of its incidence; this tells that at AKHIRAT, the extreme repentance of the loss of all his good charitable works, if he shows haughtiness to those whom he has given something from his resources, would be such as the extreme sadness which he would face at the loss of the precious worldly asset that he has made by much efforts (that he is unable to repeat at his condition) while he has his feeble offspring in the need of their financial security; this would be the result of his attitude of reproach and his manner of haughtiness that he showed by his tongue; he must not only do the good works but he must also be careful not to pride himself for those as Allah has given him the opportunity for those and He certainly deserves the true praise; Al-Hamdu Lillah.
BAQARAH-The Thirty-Seventh Ruku
267. O you who believe - spend (benevolently) of the good things that you earn and what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy.
268. Satan threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing.
269. He grants wisdom to whoever He pleases and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.
270. And whatever alms you give or (whatever) vow you vow, surely Allah knows it; and the unjust shall have no helpers.
271. If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do.
272. To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.
273. (Alms are) for the poor who are confined in the way of Allah-- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognize them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely Allah knows it.
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The first AAYAT of the Ruku tells the believers to spend from the best of the allowed things that they have earned and also spend from the produce of their lands whenever they get the harvest (that is USHR which is 10% of the produce that is watered naturally; otherwise it is 5%); he must not even intend to spend upon the needy such things that are rotten among whatever he has; if he is provided with such rotten things, he surely would reject taking of it unless his extreme need makes him to accept that even, without complaints; so he must provide what he finds well to use for his own self without any complaints and all must know that Allah has complete command of all resources (so if the spender truly needs the good returns, he must spend the good things) and He only is truly Worthy of praise (so the spender must realize that when he intends to praise Him by spending his amounts on the needy, he must choose from among the best of whatever he has); Al-Hamdu Lillah; the AAYAT ahead tells that the Satan threatens the Muslim person with poverty if he spends upon the needy while induces him towards the shameful things; note that there are two categories of major sins besides SHERK and one of them is injustice while the other is to take up shameful things; the Satan tells those who intend to spend their amounts upon the needy that this would ultimately decrease their wealth drastically (so he tries to lead the Muslims to take the highest of unjust attitudes to each other) and with that, he asks them to spend amounts to serve the unworthy desires towards the loose women (so he tries to lead the Muslims to take-up the highest of shameful attitudes); but Allah promises the Muslims to pardon their wrongful inclinations if they do not actually commit the shameful activities and He promises them the worldly sustenance (by providing the necessary amounts to them as bonus); certainly, Allah is Ample-giving (so He would provide the bonus with ease to the deserving Muslims) and He is Most Knowing (so He knows the inclinations of the Muslims and He would be lenient towards them and give them the space to better things for themselves); Al-Hamdu Lillah; AAYAT-269 & 270 explain the AAYAT-268 as the first one tells that Allah (as He is WASE’ i.e. the Ample-giving) gives the HIKMAT (wisdom) to whomsoever He wills and whoever gets it, he does get the abundance of the virtuousness; the reason to this is that those who take the worthy advice to remain steadfast upon the right path (and who do reject the inductions of the Satan) are such persons that have the most high intelligence; Al-Hamdu Lillah; the notable thing is that HIKMAT is such wisdom that provides the Man the insight as to how to enforce the rulings of Allah into practice by spending from his available resources (and abilities) with the consideration of the psychological inclinations of the persons around and with the consideration to the set-up of the environment; Al-Hamdu Lillah; and the second one tells that (as Allah is ALEEM i.e. Most Knowing) He knows whatever and in what manner, anyone spends from his amounts or provides to carry-out his vows; so He would take to task all those unjust persons who do not keep the smooth rightful manner to spend for the betterment of the needy; they spend unjustly without care to preferences in them and without care about the quantity to provide among the needy; the AAYAT ahead tells that if the Muslim person spends amounts on charity in apparent manner, that even is good though it is better for him that he spends amounts in secret upon the needy because if they intend to keep low-profile, that keeps their position concealed too; this would certainly wash-off many of his sins according to the sincerity he had in spending that amounts (note that the effect of his major sins would end only when he repents truly and asks Allah most humbly to have the highest of mercy on him; he must also intend sincerely that he would not commit any major sin again); Allah certainly is Most Aware of all what they do (so He knows what sins to wash-off and what sins need his high repentance); Al-Hamdu Lillah; it is not upon you O Muhammad PBUH that you do bring them onto the right path as you only have to provide the Guidance to the right path to them and only Allah brings onto it whom He wills by that provision; this AAYAT also implies that the Muslim persons might give SADAQAH (charity amount that is not obligatory to pay) to the needy non-Muslims even and it is not feasible that they wait for them to become Muslims to become liable to that; whatever the Muslim persons spend from their good amounts, that certainly benefits their own near ones (including their own-selves) even in this worldly life; the AAYAT tells as statement that whatever the Muslim persons spend, they spend it to get the pleasure of Allah and this actually is the command to them to do all good deeds sincerely to get the pleasure of Allah; whatever of good things they spend, they would receive the good returns for that and no one of them would meet any unjust treatment; SADAQAH is most valid for those needy persons who are stranded in the way of Allah in such manner that they are unable to make efforts (for their sustenance) by their running to & fro at the place (this includes all those needy persons who have to defend Islam by spreading the teachings of Islam or by telling about the bad intentions of the enemy of Islam to all the people with little time to earn their living well but particularly included here are the seekers of the Islamic knowledge especially those that stay at the institutions providing that); the ignorant takes them as well-off due to their avoidance of asking something but the understanding persons would recognize their status by their appearance; but this is all by which the Muslim persons might get their factual position as they do not ask for their needs by persistence to the peoples around; most certainly, Allah knows perfectly well whatever the good Muslim persons spend from their good amounts most sincerely; Al-Hamdu Lillah.
BAQARAH-The Thirty-Eighth Ruku
274. (As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.
275. Those who swallow down usury cannot stand except as one whom Satan has driven to lunacy by (his) touch does stand. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it.
276. Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner.
277. Surely they who believe and do good deeds and keep up prayer and pay the poor-rate they shall have their reward from their Lord, and they shall have no fear, nor shall they grieve.
278. O you who believe - Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers.
279. But if you do (it) not, then be warned of war from Allah and His Apostle; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer loss.
280. And if (the debtor) is in strait, then let there be postponement until (he is in) ease; and that you remit (it) as alms is better for you, if you knew.
281. And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned and they shall not be dealt with unjustly.
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This Ruku has one of the most important guidance related to the financial issues of the Muslims and that is not to take or give interest (usury); the first and the last AAYAT do not seem to be directly related to this issue yet they are most certainly connected to it; note that the last AAYAT of this Ruku is also the last AAYAT of the Quran that descended on the last Prophet Muhammad PBUH just a few days before his death; note also that the sequence of recitation of the Quran is different from how it descended and Surah MAE’DAH (the fifth Surah) and Surah TAUBAH (the ninth Surah) are mentioned as the last of all Surah that descended; there are AAYAAT (though very few) that have their respective places at the inside of some Surah though the AAYAAT ahead of it (and even the AAYAAT before it) in recitation had descended before it; the last AAYAT of this Ruku is one of them though Surah BAQARAH was descending on the Prophet PBUH from the first year of Hijrah; it is good that we have the fair knowledge of that period too at which such AAYAAT had descended due to narrations in the books of Ahadith and the notable thing is that this sequence of recitation of AAYAAT had the clear approval of the Prophet PBUH; as there is no Prophet (and no Messenger) after him so the WAHI (the revelations that descended from Allah) has ceased to come now but Allah has taken the responsibility upon Him to save the Quran in all manner as this is the last of WAHI that He has provided to the Man (see the ninth AAYAT of Surah HIJR); its text is the same as descended; the authentic Ahadith that explain it, the language in which it descended, the provision of the meaning of its AAYAAT (that were difficult to understand only by language), Allah kept all of these very safe that it always remains the Guidance to the right path for the Man; even those who attached themselves to the Quran remained always safe from the enemy with the power to guide all the peoples of the world by the authority of the Quran as the history has recorded evidently; Al-Hamdu Lillah; the first AAYAT of this Ruku in our study states that those persons whom Allah has given immense wealth and they spend from that amount day and night, quietly (that are not obligatory on them) and manifestly (that are obligatory on them), Allah, their true Lord, has kept in provision the best returns for them all; they would have no fear at AKHIRAT and they would never repent their good charity in the way of Allah (even if huge amounts) neither at the worldly life nor at AKHIRAT; Allah would provide all ease for them in their worldly life too; Al-Hamdu Lillah; this AAYAT that comes before the guidance not to take usury implies by its placement that the charity without counts would develop the environment to such height that no one would even think of taking any usury on amounts given as debts; one of narrations at Ahadith give all Muslims this beautiful message that they should not spend in charity counting the amounts for it because if they count their charity, Allah (though He would provide them) would give the returns too by counting the amounts (narrated by BUKHARI); so the charity to the needy with sincerity to Islam is highly better with whatever amounts possible as that does not lead the Muslim person into any deprivation ever of the finances that he needs; Al-Hamdu Lillah; the AAYAT is also notable as ahead in the Ruku, Allah provides the guidance that it is even better when the provider of debts does not only leave amounts that are of usury but (seeing his debtor in extreme needs) he leaves the actual amount of debts too; note well that Muslims are like brothers to each other and that position is even valid at matters that are of the financial nature; AAYAT-275 states the dreadful effect of usury (simple or compound interest) that at the ground of HASHR, the persons that made their business out of usury would stand as if in such madness that some Satan has caused by its touch upon them; note that Satan are all those among the JINN and the human beings that misguide others among them to take them towards the hell-fire but if the term Satan is used without any prefixes, it mostly denotes some Satan that is among the JINN; the AAYAT also implies that the evil among the JINN do get access sometimes to some person among the mankind (who mostly attaches himself to filth physically and spiritually) and then he becomes as if he is in the heavy drunken state with no awareness of the matters around; this is because they used to say emphatically that usury is among the kinds of trade only; all persons must note that Allah has allowed the trade but He has prohibited usury; note that usury is everything that brings additional amounts to the debts at the fixed percentage on those debts rather than the fixed percentage on the profits (or the losses) at some business; the rent of the house or any of the tangible fixed asset is not included here due to the difference that it relates to the amounts received for the usage of the asset provided (though it is better to provide that in usage of another Muslim person without asking him for any rent when the environment is wonderfully Islamic) and it is not an additional amount to any amounts given; note that besides the salaries, wages, provisions by one-third in will, inheritance, MEHR to wives, the Muslim person might provide his amounts to another Muslim as SADAQAH (obligatory or not obligatory), as QARDH-HASANAH (in debts that is provided with the statement that whenever the debtor is able to pay it back, he would do it without any additional amounts in quantity on it irrespective of the effects of inflation; if the provider of the debts dies or if the debtor dies, the debt stands written-off); as MUSHARIKA (the share in the capital that is pooled for the Partnership they undertake with the agreement to share profits in the specific ratios); as MUDHARIBA (where there is the contract between them that he would finance and the other side would serve to get profits that they would share in the specific ratios); as WIKALAH (where the provider of amounts appoints someone to deal and act for him and tackle his issues without any pay to him); these manners are well to provide amounts yet all Muslims must see that even in them, no such thing makes way that is adverse to Islam; Al-Hamdu Lillah; if any person ponders on these manners, he would see that Islam does not appreciate the monetary enhancement but it cares for spending it on the necessities only not only of his own but also on the necessities of others whom he knows to be needy and in that way, it settles the economics issue; note that for the Muslim person, the decisions to usage of the amounts (except for the SADAQAH that is obligatory) would depend on his own individual leaning and would not depend on what the state asks of him; Al-Hamdu Lillah; this is termed as EHSAAN (the good attitudes to each other that is beyond what the law asks) and Muslims are encouraged to develop that in all fields of life besides caring for ADL (the liabilities that they have to see to because of the law of Islam); Al-Hamdu Lillah; the AAYAT says that whoever has received the good advice from Allah and he refrains from taking the usury any more then whatever he has received as usury would remain as his own though at AKHIRAT, the matter remains at the judgment of Allah whether He forgives that receipt or punishes upon it; but those who continue to take usury, their punishment is certain and they are the inmates of the hell-fire in which they would remain ever; the AAYAT ahead says that Allah eliminates the usury and enhances the SADAQAH; He certainly does not appreciate any disbeliever (who does not stop giving debts upon usury) and any sinner (who does not leave the balance of usury); note that the enhancement of the SADAQAH is not only at AKHIRAT by returns but it also implies that in the worldly life too, it would have most beneficial effect; Al-Hamdu Lillah; in contrast to the disbelievers and the sinners, AAYAT-277 asks the believers (though as a statement) according to the manner of the expressions of the Quran to remain sincere in the true Belief and do the good deeds according to it by reading the SALAH (that would denote their attention towards Allah) and by providing the ZAKAH (that would denote their detachment towards the worldly things); they would certainly receive their good returns from their true Lord and they would have no fear at AKHIRAT and they would never repent on their spending ever; Al-Hamdu Lillah; the AAYAT addresses the believers to show TAQWA to Allah and leave whatever balance that remains of usury if they do really believe; the AAYAT says that if the addressees are not prepared to leave that, then they must prepare their selves to come at war with Allah and His Messenger PBUH; however, if they do ultimately repent on asking of usury on the principal amount then they would receive their principal amount and so neither they would show injustice to anyone nor they would suffer anything of injustice upon their own selves (this tells that if they persist on receiving the usury, they are not even liable to get the principal amount); however, it is better that they provide some space to the debtor even to repay their principal amount until they find ease for him in that repayment; even better is that they leave their principal amount too by their own free-will as SADAQAH to the debtor seeing his troubles as that wonderful SADAQAH would benefit them in such wonderful manner that they would grasp its grandeur only when they do receive it; the last AAYAT of this Ruku (i.e. AAYAT-281 that also is the last AAYAT of the Holy Book Quran by descent in WAHI) tells all the persons that they must fear that day where all would be returned to Allah; note that the form of the term TAQWA is used here so when the object of TAQWA is the Day of Judgment then it denotes to have fear of that with extreme concern to keep to righteousness (the same is valid in Surah AALE-IMRAN-131 where its object is the hell-fire and everyone must have fear of that with extreme concern); there at the Day of Judgment, every entity would be given the returns of his earnings completely and no person would be put to any injustice; Al-Hamdu Lillah.
BAQARAH-The Thirty-Ninth Ruku
282. O you who believe - when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful (of your duty) to Allah, Allah teaches you, and Allah knows all things.
283. And if you are upon a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) Allah, his Lord; and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and Allah knows what you do.
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This Ruku comprises of two AAYAAT and the first of them is the longest one in the Holy Book Quran; the Ruku addresses the believers and provides the rulings to them for the credit transactions; the significant rulings that the AAYAT presents is that the believer would write the credit transaction and its period must be specific that would be mentioned; the scribe would write the transaction with total justice and would not refuse to write it as Allah has provided everyone his abilities so when he is grateful to Allah, then he would use his ability to write well in this good work; the debtor would be the person who dictates the document to the scribe and as he would have the fear (with the love) of Allah, his true Lord, so he must not reduce the right of his creditor; however, due to the lack of intelligence in the debtor or due to his old age or due to his extreme weakness that prevents him physically in dictating it well then his guardian (i.e. any of his well-wishers) would take up the task of dictating the scribe for him in the best of manners; there would be two male witnesses who would be present at the dictation of the document though one male witness might be substituted by two of female witnesses so then two female witnesses with a male witness (upon whom the parties involved agree without any issue) also validates the dictation (so that if one of them fails to remember the terms properly when asked, the other woman would assist her in that task); the witnesses would not refuse to provide their testimony if and when required by any of the parties; the persons making the credit transaction (whether huge or small) and even the scribe and even the witnesses would not slack in fulfillment of their parts in the credit transactions; Allah takes this writing of the credit transaction as much near to justice and the provision of witnesses as having more stability in it and better suited to all the parties involved that had make such transaction that they do not find any doubts about it in the times ahead; but this is not the ruling for the cash dealings that go on among all peoples hand to hand so they would go on without any writing of them though even in that it is better (if the cash transaction is huge or much significant in some manner) that you Muslims do provide for the couple of witnesses at the time it takes place; the scribe and even the witnesses would not be harmed and if anyone does it, it would cause sins to him; you Muslims would have TAQWA to Allah and you would keep in view how much Allah has taught you; Allah certainly knows everything; Al-Hamdu Lillah; note here that it is not necessary for the persons that deal in the credit transaction to register it at the court of the law unless all of them want to do it; note also that much of the court procedures in business transactions are in fact, the demands of the law of the land and it is not the requirement of Islam; this involvement of the law at much of documentation is highly troublesome and in fact, much of this procedure leads to unjust dealings that is the very thing that the credit transaction needed to avoid; it would be highly feasible for the Islamic cause if the law of the land could be converted into total favor of the ordinary Muslim person and specially, matters relating to property that need much simplification as of now; the better thing is to bring their documentation totally out of the registration at the official law as of now and to devise some worthy method to deal the transactions in property with much care to the Islamic teachings; the availability of the witnessing persons that are the just truthful officials for the credit transactions is certainly the better manner to deal in the credit transactions (and even in the issues at the transaction for the properties) rather than the official documentation that we all find as of now; we all Muslim persons need to ask Allah in this current time that Allah saves us from all the evil of all such persons that are well-versed in the law of the land yet totally lacking in the knowledge of the Quran and the SUNNAH and as such they do have much slackness in their practice upon Islam; may Allah save us all from the evil of all such persons; Al-Hamdu Lillah; the last AAYAT of this Ruku also tells about the credit transaction as it guides for it when the writing facility for the transaction is not available; it tells that if the person is at travel (or if any such situation occurs) where he (as the debtor in the transaction) is unable to find someone who would write the contract for him in the best manner so he would provide something in pledge to the creditor that he would keep at his custody (though the creditor is disallowed to put it to use in any manner); however, if the creditor gives his amounts in debts to someone without taking any of his things in pledge, that debtor would repay him in full and he would have TAQWA to Allah, the true Lord; no one must conceal the evidence (that he has witnessed) as whoever conceals it, his heart is sinful and Allah certainly is Most Knowing of whatever you all do; Al-Hamdu Lillah.
BAQARAH-The Last Ruku
284. Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things.
285. The apostle believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His apostles; we make no difference between any of His apostles; and they say: we hear and obey, our Lord - Your forgiveness (do we crave), and to You is the eventual course.
286. Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: our Lord - do not punish us if we forget or make a mistake; our Lord - do not lay on us a burden as You did lay on those before us, our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, You are our Patron, so help us against the disbelieving people.
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Al-Hamdu Lillah, we all have reached at the fortieth Ruku of Surah BAQARAH in our study that is its last Ruku; it has one of the most notable DUA (supplication to Allah) where the believers ask Him to be most lenient towards the believers; Al-Hamdu Lillah; though the whole of the Quran is the gift from Allah to the mankind yet the last couple of AAYAAT of Surah BAQARAH are mentioned as His most special gift; it is mentioned that if the Muslim person reads sincerely Surah FATIHA, AAYATUL-KURSI (i.e. verse-255 which we have studied), the last AAYAT of Surah BAQARAH and the couple of the Surah that are at the last of the Quran before sleeping, Allah would protect him from all adverse things and he would remain safe from all Satanic effects; Al-Hamdu Lillah; the Ruku commences by the statement that whatever is in the heavens and in the earth, all belong to Allah; and (O Believers) if you disclose whatever is inside you or conceal it, He would call you to account for that; He would either forgive whom He wills or either punish whom He wills; and Allah certainly is able to do all He intends; Al-Hamdu Lillah; this AAYAT denotes the total authority that Allah has over all the creation and it tells that Allah is able to punish anyone He wills even on the thoughts that he nourishes inside him; this statement troubled many of SAHABA as to control the flow of thoughts is not an easy task; but the Prophet PBUH told them to say that “we hear and we obey” and ask Allah to pardon them; so they did that and the last two AAYAAT descended in which Allah taught the DUA (the supplication to Allah) to believers how to ask for mercy on such things that are out of their control; note that Allah taught Adam even, the necessary wording to supplicate to Allah when they both (Adam & Eve) had eaten the prohibited fruit and needed to ask Allah to grant them pardon; among these last couple of AAYAAT, the first one tells the believers about the true Belief while the last one tells them to keep their good deeds to the best of their ability in accordance to the true Belief; AAYAT-285 says that the Messenger PBUH has believed in the Book that has descended from his true Lord and also the believers; all of them have believed in Allah, His angels, His books and His Messengers with the statement that “we do not differentiate between them (so we believe in all of them as the Messengers of Allah)”; note that the believers have to believe these four while the fifth is to believe in AKHIRAT that is also mentioned at the last of this AAYAT by the phrase WA-ELAIKAL-MASIR (and towards You, is the return); the believers have to believe the sixth important point too to complete the necessary true Belief; that is to believe in TAQDIR that everything happens by the will of Allah though His pleasure is not in everything; the believers have to care for His pleasure by the Islamic teachings that the Quran and the SUNNAH have provided well; as for His will, that He only knows and the first AAYAT of this Ruku has stated clearly that Allah certainly has all authority; Al-Hamdu Lillah; the last AAYAT here states the blessing of Allah upon the Man that Allah does not put any more burden of His commands than what he is able to bear; this also implies that anything wrong that enters into thoughts as an involuntary factor is not accountable; it is reported in one of the Ahadith that the Prophet PBUH said, "Allah has accepted my invocation to forgive what whispers in the hearts of my followers, unless they put it to action or utter it" (BUKHARI); note that the Quran also states that every person works in accordance to his SHAKILA (the rule of conduct; the space he has for practice according to his own abilities; the individual ability to manage the affairs of his belief and his deeds) so this also relates to this notable verse in our study; the relevant AAYAT states about SHAKILA that “say -each one does according to his rule of conduct, and your Lord is Best Aware of him whose way is right-” (Surah Bani-Israel-84) so Allah would judge everyone at the Day of Judgment according to his own individual SHAKILA; Al-Hamdu Lillah; he would certainly receive the good returns of his good deeds at AKHIRAT that he did at the worldly life and he would certainly bear the torments there due to his adverse deeds; from here, the wonderful DUA to Allah commences that reads “our Lord! Condemn us not if we forget (to do some good deed), or make some mistake (by wrongful judgment in doing the good deed according to its rightful manner) - our Lord - lay not on us such a burden as thou didst lay on those before us (the Bani-Israel) - our Lord - impose not on us that which we have not the strength to bear (that we might have proved ourselves liable of) - pardon us, absolve us and have mercy on us – You only are our Protector, and provide us the victory over the disbelieving folk (this last part here is also the last part of DUA that the forces of TALUT made)”; Al-Hamdu Lillah; there are few things here that need some reflection and presently, our study would insha-Allah see to that; Al-Hamdu Lillah; the first thing to note is that to forget to practice some good deed that the believers had intended as Allah commanded it to them causes blame towards them so that needs asking Allah for mercy; the second thing is that when the believers bring their good intention into practice, they might show some clear lapse in its practice though unintentionally (as if some person hits a set target by an arrow but misses the mark completely) so that needs asking Allah for mercy; the third thing is that the Bani-Israel had been so disrespectful to the Commands of Allah that Allah had cursed them and had put on them some harsh rulings to fulfill so it was most feasible at the last of this Surah (in which we all have studied the disrespect of the Bani-Israel and the adverse manner by which they had treated the Messengers of Allah) that Muslims ask Allah to save them from all such adversities that lead to get such troublesome burdens in the fulfillment of the commands of Allah; the fourth thing is that Muslims asked here that if they do show some lapse in the fulfillment of His commands, then by His REHMAT (the blessing manner) to Muslims, He does not give harsh commands to them; the fifth thing is that Allah always gives blessings from Him whenever He intends for REHMAT (even without any virtues shown by those who receive it) as He only values the righteousness but whenever He gives punishments, it is always the result of the wrongs that the human beings have done to ask for it; that is why the last of the AAYAT guides to ask Allah for pardon (so that they do not forget the good deeds and do not perform them in some adverse manner), and guides to ask Allah for absolving them (on the adversity they do thoughtlessly) and for having mercy on them (that Allah does not term them liable to get most harsh commands by any of wrongs that they commit by will); so this means that the believers must ask Allah, even if they have shown ingratitude to Him by their attitudes adverse to Islam, to still give them the space to better their selves; He is the true Protector and He certainly is able to provide victory to the believers over their enemy who intends tenaciously to finish off the impression of Islam and intends tenaciously to impose its own way of life onto the believers in Islam; may Allah save the true believers from all sinful adversities of the enemy that they are facing at these current times; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of BAQARAH ends; Al-Hamdu Lillah
“Tafsiri-Guide to the Quran”
visit also:
http://www.m-saleemdada.com/
Al-Hamdu Lillah
By the name of Allah, the true Lord, I, MSD, state that I am fully aware that to provide TAFSIR to the Quran is the work that needs high caution yet even in the presence of many wonderful TAFASIR (Commentaries for the Quran), I have endeavored with total trust on Allah for accuracy to write this concise “Tafsiri-Guide to the Quran” as I intend to present the Tafsir of AAYAAT by such observation insha-Allah that might facilitate still the understanding of the Quran; AAYAAT means here the verses of the Quran (but it also means keeping the context in view at the Quran, all revelations provided by Allah; miracles provided by Allah; signs provided by Allah; evidences provided for something by Allah; so it has variety in meanings yet all related to tell some blessing provided by Allah; Al-Hamdu Lillah); note that whenever I, MSD, write that the AAYAT tells (or verbs to that effect) or the Ruku tells or the Surah tells or the Quran tells, these all have the meaning that Allah only has provided this message as the Quran is His Word that is the basis to Islam while the SUNNAH of the Prophet PBUH explains it for practice so the Muslims have to follow the SUNNAH too; the Surah means a chapter that comprises of many of Ruku which means the sections in the Surah while the Surah that are voluminous are like booklets in the Quran; Al-Hamdu Lillah; note that the last thirty-five Surah have only one Ruku each and note also that I, MSD, would insha-Allah write this Tafsiri-Guide in four parts in which, the first part would remain from FATIHA to Surah TAUBAH (the ninth Surah), the second part would remain from Surah YUNUS to Surah FURQAN (the twenty-fifth Surah); the third part would remain from Surah SHUA’RAA to Surah QAAF (the fiftieth Surah) and the last part would remain from Surah ZARI’AAT to the last insha-Allah; I, MSD, would write notes insha-Allah (if Allah wills) up-to Surah-QAAF (the Fiftieth Surah) on every Ruku and then to the last of the Holy Book Quran, I would present sixty-four notable brief commentaries, each for each of the Surah insha-Allah; may Allah help me in this most honorable task; Al-Hamdu Lillah; please note that the authentic Ahadith are highly important in the TAFSIR for the Quran (and also the specific reasons that were the cause to the descent of some of AAYAAT) so Al-Hamdu Lillah, I have kept them in view in writing this Tafsiri-Guide though mostly, I have not mentioned them to keep my notes brief yet comprehensive; Al-Hamdu Lillah; the translation that I, MSD, have presented here is basically of M.H. SHAKIR (though I have tried to improve its wording at places); please note also that any of the Muslim persons that takes-up such task must have the significant awareness of seven of issues that relate to the knowledge of the Quran directly; (1)-he must understand the Holy Book Quran in Arabic without any translation; (2)-he must know the USUL (principles) related to TAFSIR; (3)-he must know the TAFSIR of all AAYAAT in general and must have in view the occurrence of the related AAYAAT to those that he interprets by TADABBUR, at other places in the Quran (TADABBUR is the high level of observation to understand the Holy Book Quran while the other term to its study is TAZAKKUR that is to understand it in the most simple manner); (4)-he must know the USUL related to Ahadith (the narrations that relate to the sayings of the Last Prophet Muhammad PBUH, his deeds, his silence over some action and in fact all that is related to that great man, the last Messenger of Allah); (5)-he must know the authentic Ahadith well especially related to the Islamic commands; (6)-he must know the USUL related to FIQH (the study that guides to put the Islamic commands into manifest practice by the observation of the Quran and the SUNNAH which is the term used for the Prophet‘s sayings, deeds, silence and his total attitude towards all matters of life so Ahadith narrate the SUNNAH but these both terms are often used interchangeably); (7)-he must know the rulings of the FIQH in general on all issues related to the human life; having said this, please note that Al-Hamdu Lillah, this Tafsiri-Guide has its basis on the Quran itself; it has assistance of the Books of Ahadith (with the study of their explanatory books) that include SAHIH-BUKHARI, MUATTA-Imam-Malik (as transmitted by Ibnul-Qasim), Abu-Dawud, Ryadhus-Salehin and Tirmidhi; may Allah have mercy on the good persons that presented the notable books on Ahadith; it also takes into account the teachings of FIQH that relate to practicing Islam at the books on FIQH though with necessary reservation; note also that the books providing assistance to this guide also include many of Tafsiri works for the Quran among which are included commentaries “Bayanul-Quran-abridged” (by Ashraf Ali Thanvi) and “Anwarul-Bayan” (by Mufti Muhammad Aashiq Elahi); but especially included in these TAFASIR is "Bayanul-Quran" (by Dr. Asrar Ahmed); may Allah have mercy on all these good commentators; it takes assistance of the explanatory books for issues of Tafsir too that include Tarikh-Tafsir-o-Muffassirin (by Ghulam Ahmed Hariri); Al-Itqan (by Jalaluddin Suyuti); At-Tibyan (by Muhammad Ali As-Sabuni), Usule-Tafsir (by Ibne-Taymiah), Al-Fauzul-Kabir (by Shah Wali-Ullah) and many other books that relate to Tafsir in some way or the other; may Allah have mercy on all these good ULAMA of Islam; it also takes assistance (as secondary where appropriate keeping to the Islamic teachings) of the books of History & Psychology and of the books that relate to many other contemporary subjects; Al-Hamdu Lillah.
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The Names of Surah
(By the sequence in the Holy Book Quran)
1-FATIHA; 2-BAQARAH; 3-AALE-IMRAN; 4-NISAA; 5-MA’EDAH; 6-AN’AAM; 7-AARAAF; 8-ANFAAL; 9-TAUBAH; 10-YOUNUS; 11-HOODH; 12-YOUSUF; 13-RA’AD; 14-IBRAHIM; 15-HIJR; 16-NAHL; 17-BANI-ISRAEL; 18-KAHF; 19-MARIAM; 20-TA-HA; 21-ANBIYA; 22-HAJJ; 23-MOMINOON, 24-NOOR; 25-FURQAN; 26-SHUA’RAA; 27-NAML; 28-QASAS; 29-ANKABUT; 30-ROUM; 31-LUQMAN; 32-SAJDAH; 33-AHZAAB; 34-SABA; 35-FAATIR; 36-YA-SEEN; 37-SAAFFAAT; 38-SUAD; 39-ZUMAR; 40-MOMEN; 41-HA-MEEM AS-SAJDAH; 42-SHURA; 43-ZUKHRUF; 44-DUKHAN; 45-JATHIYA; 46-AHQAAF; 47-MUHAMMAD (PBUH); 48-FATH; 49-HUJURAAT; 50-QAAF; 51-ZAARIYAAT; 52-TOOR; 53-NAJM; 54-QAMAR; 55-RAHMAN; 56-WAQI’AH; 57-HADID; 58-MUJADILAH; 59-HASHR; 60-MUMTAHINA; 61-SAFF; 62-JUMU’AH; 63-MUNAFIQUN; 64-TAGHABUN; 65-TALAAQ; 66-TAHREEM; 67-MULK; 68-QALAM; 69-HAAQQAH; 70-MA’ARIJ; 71-NOOH; 72-JINN; 73-MUZZAMMIL; 74-MUDHDHATHIR; 75-QIYAMAT; 76-DAHR; 77-MURSALAAT; 78-NABA; 79-NAZI’AAT; 80-ABAS; 81-TAKWIR; 82-INFITAAR; 83-MUTAFFIFIN; 84-INSHIQAQ; 85-BURUJ; 86-TARIQ; 87-AA’LA; 88-GHASHIYA; 89-FAJR; 90-BALAD; 91-SHAMS; 92-LAYL; 93-DHUHA; 94-ALAM-NASHRAH; 95-TEEN; 96-ALAQ; 97-QADR; 98-BAYYINAH; 99-ZILZAAL; 100-AA’DIYAAT; 101-QARI’AH; 102-TAKATHUR; 103-ASR; 104-HUMAZA; 105-FEEL; 106-QURAYSH; 107-MAA’UN; 108-KAUTHAR; 109-KAAFIRUN; 110-NASR; 111-LAHAB; 112-IKHLAAS; 113-FALAQ; 114-NAAS
Note that Allah gave the responsibility to Muhammad PBUH, His last Messenger, to provide the message of Allah to all peoples of the world by the Quran; there are two periods of his life after Allah appointed him as His last Messenger that are the MAKKI period (from 610 AD) and the MADANI period (from 622 AD to 632 AD) that started at his migration from Makkah to Madinah (which is named as HIJRAH); as there is difference in the sequence in which the Surah descended and in the sequence in which they come at the Quran by which we would study this Tafsiri-Guide, so the numbers that I, MSD, have provided with them, mark the most probable year at which Allah gave the Surah to the Prophet Muhammad PBUH; the MAKKI period commences by MK-1 and the last year for the MAKKI period is MK-12 (whereas “MK” stands for MAKKI); the MADANI period is from H-1 to H-11 (whereas “H” stands for HIJRAH); Al-Hamdu Lillah.
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Surah FATIHA
(Consists of one Ruku; MK-2)
In the name of Allah, the Beneficent, the Merciful.
1. All praise is due to Allah, the Lord of the Worlds.
2. The Beneficent, the Merciful.
3. Master of the Day of Judgment.
4. You do we serve and You do we beseech for help.
5. Keep us on the right path.
6. The path of those upon whom You have bestowed favors. 7. Not (the path) of those upon whom Your wrath is brought down, nor of those who go astray.
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By the name of Allah, just after the Introductory Note to the “Tafsiri-Guide to the Quran”, I, MSD, seek His protection from the Satan and take the start for it (at the 15th day of April 2019); note that Surah FATIHA has many significant points and one of them is that this Surah is the statement by the creation of Allah in the praise of Allah, the only Creator of all the creation and He always has all His attributes and He only is the true Lord; Al-Hamdu Lillah; Allah has provided it to the mankind (and even to the JINN) so that they ask Allah for the Guidance to the right path in this manner; with other of its good names, it is mostly named as FATIHA (the opening one) as it is the first Surah of the Holy Book Quran; it is also mentioned as AS-SABUL-MATHANI (the seven oft-repeated verses; note that Surah FATIHA is necessarily recited at the SALAH) at Surah HIJR-87 and also designated as UMMUL-Quran (the basis to the Quran); it is the first Surah that descended complete in the very beginning when WAHI (the Revelations) commenced to come to the last Prophet Muhammad PBUH; Allah has taught the Man here how to ask for the true guidance and so these are the seven verses by which he asks Allah for the Guidance from Him to the right path that comprises of all attitudes which bring the pleasure of Allah; note well that according to the Quran, the only aim of life is to get His pleasure by total surrender to Him and besides this, there is no other aim of life (see Surah ZAARIAAT-56); when all good persons seek to get His pleasure, that leads the world to become the symbol of Paradise; Al-Hamdu Lillah; it tells that when the person has to ask for the guidance in any issue, he must praise Allah that He only is the true Provider of all the good tangible and the intangible things and He only is the true Lord; then he must confess to his humbleness in front of Allah with the clear statement that he truly is among those who are total slaves to Allah; he truly needs His assistance to get the guidance to believe Him righteously and to get the true awareness of how to shape his deeds according to that righteous belief; he must ask for the right path and must indicate in clear terms that he understands well that the right path is the path on which those persons led their lives whom Allah blessed; Surah NISAA-69 tells us that these include the Messengers of Allah (NABIYYEN), the most truthful persons (SIDDIQIN) who work their lives wonderfully according to the teachings provided by the Messengers and among them were those too who helped them at their respective times with all fervor, the martyrs (SHUHADA who stand practically as witnesses to the word of Allah) who fight the enemy at necessity (physically and verbally) in favor of the practice and the defense of the good teachings of Islam in the way of Allah and the righteous persons (SALIHIN) who also keep their true Belief and all their activities to Islamic Teachings; Al-Hamdu Lillah; here, there is the indication as at other places in the Quran, that all the righteous persons must have their true Belief and their deeds in accordance with the known righteous persons in Islam (that comprises of the Commands of Allah that came to manifestation in total at the golden times of the last Prophet Muhammad PBUH) to get the true success at AKHIRAT; all the righteous persons must care that they must not amend in practice any of the basic Commands of Allah purposely by their own (like how the Jews did) as that would bring the wrath of Allah to them and must also care that they must not add any command to the basic Commands of Allah leaving His actual commands unwittingly by their own (like how the Christians did) as that would lead them astray from the right path; Muslims have to say AMEN after the recitation of the FATIHA as it is DUA to Allah (asking Allah for the true guidance); Al-Hamdu Lillah; the Quran asks Muslims to take protection of Allah from the cursed Satan when someone of them reads the Quran (the appreciable stance is that he would take the shelter of Allah from the Satan individually while when he asks for the Guidance to the right path, he would ask for it for all of those who intend for it); he must also start its recitation by the name of Allah (the Muslim person must start every good work by the name of Allah as it denotes his gratitude to Allah for the opportunity he has received from Him to do the good work and also denotes the asking for other of such good opportunities); the AAYAT - “BISM-ALLAH-ARRAHMAN-ARRAHIM” - that recites the name of Allah is the fixed AAYAT at the beginning of all Surah (except for TAUBAH) and it also is the part of AAYAT-30 of Surah NAML; now, among the most notable points here, one is that each of the AAYAAT of this Surah is explanatory to its previous AAYAT being relevant to it; the first AAYAT at Surah FATIHA is where the creation of Allah (especially the JINN and the Man) praises Allah with all the gratitude towards Him that He only is the Creator of all the creation; this implies that He is from all times to all times with all of His attributes that are of Him from all times to all times (QADEEM) and all of His attributes are His very own (ASL) and all of His attributes are limitless (LA-MEHDUD); this AAYAT has the term “RABBUL-AALAMIN” so note that the singular of AALAMIN is AALAM that means the world and as such, AALAMIN means all the worlds that He has created; this includes the world of human beings, the world of JINN, the world of angels, the world of birds, the world of animals, the world of marine-life, the world of plants, the world of insects and all other groups that He has created and that He has named here as AALAMIN; please note that the term “RABB” that occurs here is highly significant in understanding of the Holy Book Quran; RABBUL-AALAMIN means the true Lord that nurtures all His creation so Allah has not left His creation just after creating them but He nurtures them to height; so this beautiful AAYAT denotes three things about Allah that He only is the Creator of all the creation; that He always has all of His good QADEEM, ASL, LA-MEHDUD attributes totally which denote His absolute authority; that He is RABBUL-AALAMIN, the only true Lord of all, so He asks for total obedience from all of His creation, that is most sincere; Al-Hamdu Lillah RABBEL-AALAMIN; the Quran has indicated at places that many of the total wrong persons did believe Allah in the sense that He has created all the creation and there even were those among them who believed that He certainly has absolute authority with His true attributes but then they believed that He necessarily listens to those who are very near to Him and does accordingly so their belief had most extreme flaw in it; and that flaw led them to the thing that totally degraded them which was that they ignored Him as the true Lord (RABB) Whom they must truly obey in all the principles He has provided to them in all walks of life (while their obedience to any of persons is only if his direction does not fall against any of the commands of Allah); this ignorance to recognize Him as the only true Lord, ultimately led them to take some of His creation too as the object to worship and as to obey unconditionally (accepting some of His authority in them and raising them to such status where they took them as their intercessors at the court of Allah to whom Allah would necessarily listen); may Allah save all Muslims from this gravest of sins that is named SHERK and that certainly leads to the hell-fire if the person involved in it does not ask for (and receive) forgiveness from Allah and His mercy at the worldly life; note that the acceptance of this first AAYAT truly ends all SHERK and all types of KUFR (disbelief of Islam); there were different manners in which this attitude of ignorance to Allah as the RABBUL-AALAMIN manifested and led all those that took it up in any manner to the hell-fire; Surah AARAAF tells us that “your true Lord is Allah Who created the heavens and the earth in six Days, then mounted He the Throne; He covers the night with the day, which is in haste to follow it, and has made the sun and the moon and the stars subservient by His command; His verily is all the creation and all the commandment; blessed be Allah, the true Lord of the worlds” (AAYAT-54); that Surah tells that the Messengers of Allah advised their respective peoples to worship Allah only and to obey Him (by taking them as the Messengers of Allah and by accepting their directions for life as Allah only has guided them); the Messengers told them that they would surely face the result of their lives that they lead here, at the Day of Judgment; Al-Hamdu Lillah; the second AAYAT of Surah FATIHA tells more about Allah that He is AR-RAHMAN (which means that He cares for all His creation most mercifully at the worldly life that include the believers among the Man and the JINN and even the disbelievers among them all) and He is AR-RAHIM (which means that He cares for the true believers in the worldly life most mercifully and would care exclusively for them at AKHIRAT most mercifully as they do believe Him not only as the only Creator of all the creation Who always has all His authority but also as the only RABB of all the creation); Al-Hamdu Lillah; the third AAYAT tells explicitly that it would manifest at YAUMUD-DIN (the Day of Judgment where all the JINN and all the human-beings would get their respective results on the basis of their respective belief and deeds) that Allah only is the true Lord certainly Who is totally Capable to apply His decisions to all; Al-Hamdu Lillah; the AAYAAT ahead tell that the person asking for the Guidance to the right path must show his humbleness that he worships Him only and that he asks assistance from Him only; this would keep him to the righteous true Belief and to the doing of the good deeds according to it; they tell ahead how he must ask that guidance so as to get the true success of AKHIRAT; Al-Hamdu Lillah; certainly, the whole of the Holy Book Quran is the Guidance to the right path for the Man in answer to DUA at Surah FATIHA so taking it in his true Belief and in all his practice according to the SUNNAH of the Prophet PBUH, he certainly becomes liable by the blessing of Allah to get the true success; Al-Hamdu Lillah.
Here our study of FATIHA ends; Al-Hamdu Lillah
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Surah BAQARAH
(Consists of 40 Ruku)
(From H-1 and many years ahead to H-11)
BAQARAH-The First Ruku
1. Alif-Lam-Mim.
2. This Book, there is no doubt in it, guide to those who guard (against evil).
3. Those who believe in the unseen and keep up prayer and spend out of what We have given them.
4. And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter.
5. These are on the right course from their Lord and these it is that shall be successful.
6. Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.
7. Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.
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The Surah starts with the letters that are among the MUQATTA’AAT (that means the 14 disjointed letters that are among the Arabic alphabets, that come at the commencement of 29 SURAH in specific combinations); many of ULAMA take these letters as among the MUTASHABEHAAT (the meanings of which are not evident to the Man and not necessary for him to know in the understanding of the Quran); note that these all letters are present at Surah FATIHA and my writing “The Expressions of Quran” presents much detail for them; here, at the very beginning, the Quran tells about itself that it is the Book against which nobody is able to present anything adverse validly that might lead those persons who do really care to live upon the right path, towards any doubts; it certainly is the true guidance to all such persons, its actual beneficiaries, who believe according to it and then work their lives according to it; they are MUTTAQIN (the Ruku gives ahead the meaning of these persons that have TAQWA inside); Al-Hamdu Lillah (please note that wherever I, MSD, write Al-Hamdu Lillah, it means the full statement Al-Hamdu Lillah RABBEL-AALAMIN that expresses that all praise is for Allah, the only Creator of all the creation and He always has all His attributes and He only is the true Lord); here, we find the word “AL-KITAB” (the Book) so note that when the word “the Book” occurs at any Surah in the meaning of the Quran, it especially denotes that very Surah so here the Quran particularly addresses Surah BAQARAH; note also that as its true beneficiaries are the persons that have their inclination to TAQWA, the Quran does not address the infidels (KUFFAR) or the polytheists (MUSHRIKIN) directly at any place; there is an exception at Surah TAHRIM-7 where Allah addresses KUFFAR directly but that is the address at AKHIRAT so the Holy Book Quran does not address them directly anywhere towards the true guidance at the world; the Quran has addressed all those believers that intend to get the guidance to achieve TAQWA at height at different places and besides them, it has also addressed those that might tend towards getting the true guidance; that includes the Jews (also addressed as Bani-Israel) and the Christians (that are addressed as NASAARA in the Quran) by the term “O people of the Book” at places; it has addressed all the peoples of the world at places (and has also called them as the children of Adam) while it has also addressed the groups of JINN; Al-Hamdu Lillah; the Ruku tells us of the two factions, one that are the seekers of the guidance from the Quran and accept it by heart while the other is that has taken to oppose it bitterly without any concern to accepting it; the former include the persons that did not have any guidance (the good teachings of Islam) before and also those to whom Allah had provided Torah (Jews & Christians); all of these would achieve the true success i.e. at AKHIRAT as they take-up the Guidance to the right path by the Quran; Al-Hamdu Lillah; these persons that come to the right path, all of them, not only believe in GHAYB (all those things that are hidden from the sight and from the hearing and as such, they need acceptance by heart i.e. at the inside guiding the total attention towards Allah only) but they also put their belief at practice by the observation of SALAH (reading of prayers to Allah five times a day to remain truly attentive to Him) and by providing the benefits of all the good things (tangible or intangible) that Allah has bestowed upon them, to the needy as much as possible (so as to keep away from the obsession to attain worldly gains); but the other faction that opposes it bitterly has come to such stage where the good teachings of Islam do not affect them positively in any manner as (after receiving the call towards Islamic Teachings many times and rejecting them continuously) they have turned oblivious to those good teachings by will; as such, Allah has totally closed the option for them to accept the true guidance so it does not matter now even if the Prophet Muhammad PBUH does present them that Guidance to the right path in the best manner possible; he must not keep any hopes that they would accept it though he would go on with the call towards Islam; it would not affect them but the Prophet PBUH would fulfill his liability well; they do not use their sight and their hearing to accept the GHAYB by heart so as the time passes on, Allah sets a seal upon their hearts and upon their hearing and He puts a covering over their eyes that they remain oblivious to the Truth (the fundamental teachings of Islam); note that where the Quran mentions the sight of eyes and the hearing of ears and the awareness of heart to the righteousness, it means that all the persons must see the true guidance and hear the speech for the true guidance and accept the true guidance by these abilities respectively or else their eyes and ears and heart are useless as they relate only to the physical things; the person must deduct the righteous issues that the physical world around him denotes going beyond that and not stop at it only (see also AARAAF-179); so Allah punishes the disbelievers to remain oblivious to the Truth at the worldly life and He certainly would punish all of them even at AKHIRAT most harshly; Al-Hamdu Lillah.
BAQARAH-The Second Ruku
8. And there are some people who say: we believe in Allah and the last day; and they are not at all believers.
9. They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.
10. There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they lied.
11. And when it is said to them - Do not make mischief in the land, they say: we are but peace-makers.
12. Now surely they themselves are the mischief makers, but they do not perceive.
13. And when it is said to them: Believe as the people believe, they say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know.
14. And when they meet those who believe, they say: we believe; and when they are alone with their many Satan, they say: Surely we are with you, we were only mocking.
15. Allah shall pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on.
16. These are they who buy error for the right direction, so their bargain shall bring no gain, nor are they the followers of the right direction.
17. Their parable is like the parable of one who kindled a fire, but when it had illumined all around him, Allah took away their light, and left them in utter darkness-- they do not see.
18. Deaf, dumb (and) blind, so they will not turn back.
19. Or like abundant rain from the cloud in which is utter darkness and thunder and lightning; they put their fingers into their ears because of the thunder peal, for fear of death, and Allah encompasses the disbelievers.
20. The lightning almost takes away their sight; whenever it shines on them they walk in it, and when it becomes dark to them they stand still; and if Allah had pleased He would certainly have taken away their hearing and their sight; surely Allah has power over all things.
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The second Ruku tells about the MUNAFIQIN (the hypocrites) that they say verbally that they have accepted the belief upon Allah and upon the last day (the Day of Judgment) but actually, they have not accepted it; note that there are four types in the disbelievers that include the Jews, the Christians, the infidels and the hypocrites (see the supplementary note ahead at AAYAT-62 at the eighth Ruku of BAQARAH); this Ruku mentions two kinds of hypocrites and one of them were those that were believers of Islam in the sense that they took from Islam what suited them in their worldly lives and left what did not suit them by their own judgment; the other of them were those who rejected Islam totally but posed as Muslims and they actually were disbelievers inside their hearts; both pronounced their belief verbally to deceive Allah and the true believers but by this verbal statement, they only deceived their own selves as they would see at AKHIRAT where the truth of everyone would come at fore; all these MUNAFIQIN had such disease (the wrongful concept) that asked them to take from Islam what seems beneficial to them at the worldly life and to leave all the rest of it; the Quran mentions that Allah has increased this disease and they would face the heavy chastisement at AKHIRAT for speaking such lie about their belief; when these hypocrites were told not to cause FASAD (that means such situation in which the practice of Islam goes on to become very difficult), their treacherous reply was that they were the MUSLEH persons (those who make things better) and they were making things better for living; note that these hypocrites took the benefits of the worldly life according to their viewpoint as making things better (even if they needed to take the name of Islam for that) while Islam asks to clear the environment of all vices to eliminate all FASAD from it even if it causes to take troubles to the self; these hypocrites were not prepared to take up any trying issue upon their selves in the name of Islam (even as display to the true Muslims as evidence to their belief upon Islam) to eliminate the FASAD but they were concerned only with the worldly ease as they saw it naming that only as the ISLAH which is the opposite term to FASAD; note that ISLAH means to make the environment better by the practice of Islam with high eagerness, so to live by the Islamic Commands becomes most easy for all the peoples at that environment; the notable thing here is that making for ease in the worldly life by some personal viewpoint that causes much difficulty to occur at the practice of the Islamic Commands for the Muslims in general is the most high form of hypocrisy; when they are asked by their well-wishers to accept the Islamic Teachings as the SAHABA (the companions of the Prophet PBUH) have accepted (and care about the Islamic Teachings only without deciding by their own-selves what is best), they reply by asking back if they really should accept them as these fools have (because they saw plainly that without any worry to the consequence their attitude might cause to the worldly life, these SAHABA go for applying of the Islamic Commands unconditionally); the Quran mentions these hypocrites as fools because of their misjudgment about the ISLAH (that actually causes the betterment of AKHIRAT and not necessarily of the worldly life though it might bring much ease to Muslims at that too in the long-run when it does take place) as they certainly lead to FASAD; these hypocrites tell the true Muslims that they certainly have accepted the belief but when they are with their satanic leaders, they assure them that they have mentioned their belief just as some jest to the Muslims and they actually are committed to their leaders only; so the Quran tells that in fact, Allah has made some jest with them and that is to let them go ahead in their misjudgment that challenges the commands of Allah and that would ultimately lead them to the hell-fire; they have traded to take the worldly life giving away the true success at AKHIRAT; there are two examples ahead at this Ruku that relate to the MUNAFIQIN; the first example tells that a good person has lit a fire (that clarifies the right path) that has lighted all things around but as all things become clear to see, Allah takes away the quality to see of all persons (that do not intend to follow the right path) and leaves them in the dark where they are unable to go ahead or return back; this means that the Prophet PBUH clarified the true guidance for all to see and accept but the hypocrites rejected that due to their own wrongful attitude towards it; the other example is of those hypocrites who accepted some of Islamic Commands and rejected the other of them as if they are stranded in the heavy rain; it tells that the Quran comes as the rain-water from above to them but with all the blessing, it also gives the commands that are trying for Muslims to apply and put an end to FASAD as with the rain, there is display of darkness, thunder and flash; they avoid to acknowledge the extreme voice of thunder (the commands to Muslims that ask to give their time to SALAH, to spend much in the way of Allah and even to put their selves into difficult and sometimes dangerous situations for the defense of the Islamic Commands); they walk ahead at the flash of lightning (times where they find the opportunity to get the worldly benefits for them remaining to Islam) but then as the darkness prevails (their love of the worldly life and their involvement therein that needs sacrifice to become steadfast upon Islam), they become still (inactive practically); both the examples tell about the hypocrites that are at the different levels of hypocrisy; Al-Hamdu Lillah.
BAQARAH-The Third Ruku
21. O men - Serve your Lord Who created you and those before you so that you may guard (against evil).
22. Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud, then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know.
23. And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful.
24. But if you do (it) not and never shall you do (it) then be on your guard against the fire of which men and stones are the fuel; it is prepared for the disbelievers.
25. And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: This is what was given to us before; and they shall be given the like of it, and they shall have pure mates in them, and in them, they shall abide.
26. Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or anything above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it; but He does not cause to err by it (any) except the transgressors,
27. Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.
28. How do you deny Allah and you were dead and He gave you the life? Again He will cause you to die and again bring you to life; then you shall be brought back to Him.
29. He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things.
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This certainly is most notable that Muhammad PBUH was the last of Messengers of Allah and as such, Allah sent him to all of the human beings (and even to JINN) that are to come up-to the last day of the world anywhere; the other of Messengers were sent to their specific nations so this is the reason that the Quran addresses all of the peoples of the world at places and the third Ruku here starts with such address; it commands all the peoples of the world to recognize the fact that Allah (the only Creator of all creation Who always has all His authority) is your RABB (the only true Lord) and so they all must obey Him totally in basics for all the aspects of the life as His slaves; this recognition would lead them all to have TAQWA (that means the attitude of the heart that comes by the true Belief upon Allah with both fear and hope towards Him when he has totally thrown away all the worldly base desires and that leads to the most righteous deeds); the term TAQWA denotes to fear something so when the Quran asks TAQWA from the Day of Judgment (as in AAYAT-281 of BAQARAH) or from the hell-fire (as in AAYAT-28 of AALE-IMRAN), then it denotes to have fear of it with extreme concern to keep to righteousness in the belief and deeds; the Quran has asked much for having the attitude of TAQWA to Allah and this needs elaboration; note that all persons need to remember the event that relates to Adam-AS that when Allah sent him to the world, He told him that those among his descendants would get the JANNAH, their actual dwelling place, who keep to righteousness in their belief and deeds; but those who disbelieve and reject the true guidance, they would be put into the hell-fire; so the Quran asks all persons to have TAQWA to Allah that is the attitude of the heart which means that all the Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope to Him that He would keep them safe from the Satan at all times and at all places; Al-Hamdu Lillah; so if he/she does not live as the righteous believer in the Truth (the fundamental teachings of Islam) with righteous deeds, he would lose the opportunity to show his/her worth for JANNAH and would be put into the hell-fire as Allah would certainly fulfill His word; Al-Hamdu Lillah; the Quran tells all of the mankind that Allah made the earth as an easy ground for them all to live in and made the heaven as the roof to all of them; He sent waters from the heaven upon the earth and took out fruits of earth by that for them as edibles; this is all which they certainly see clearly so they must not take anyone equal to Him in power as He only has the ASL (true) authority; Al-Hamdu Lillah; the Quran challenges those who reject Quran (as they take it as something that Muhammad PBUH has presented by his own self) to produce only one Surah that is like this Surah of the Quran even by taking the assistance of their close allies in this task; that certainly is not possible as the Quran comprises not only of meanings but also of words; though there is no way that anyone might imitate the meaning of the Quran keeping integrity in all of what he presents yet this challenge also relates to the words of the Quran; Allah has set these words in such ways at its text that no one is able to imitate that in any way; note that the Quran tells us about Jesus Christ-AS that “the likeness of Jesus in the sight of Allah is as the likeness of Adam; He created him of dust then He said unto him – Be - and he is” (Surah AALE-IMRAN-59); this not only is correct by the meaning as Allah gave life to both of them by the Command of KUN (BE) but it also is valid in the sense that the Holy Book Quran presents the names of both 25 times each at its text; it has also been mentioned that the word MAN and the word WOMAN both have been mentioned 24 times each; the word LAND appears 13 times in the Holy Book Quran and the word SEA appears 32 times and these numbers total 45, their ratio comes to 28.89% to 71.11%; that is the ratio between the dry land and the water on earth; it is a notable point that the water in the normal body is nearly the same i.e. 71.11% and the Holy Book Quran gives the example of dead land that is resurrected by the rainfall indicating that the dead bodies would be resurrected in such way so those have been mentioned with reference to the dead land (see for instance AARAAF-57); there are other examples too for this amazing set-up and this is to what our observation has yet come; there are most certainly many such amazing aspects of set-up in the Quran; Al-Hamdu Lillah; this set-up that Allah has provided for it, certainly has its own presentation and the most notable point here is that this challenge relates to both its words and its meanings and both of them are totally inimitable in any man-made work; Al-Hamdu Lillah; the Quran tells clearly that it certainly is not possible to imitate the Quran in any manner and so all those who even try to take-up this task (and all those too who do not accept it as the Word of Allah), would taste the hell-fire which would use stones (of idols that the polytheists worship) and even the extreme wrongful peoples as the fuel to its fire; on the contrary, those who accept the true Belief and work in accordance to it, they would achieve the most beautiful gardens (JANNAAT) beneath which flow the beautiful streams (the detail for these streams is at Surah MUHAMMAD-PBUH); Al-Hamdu Lillah; whenever they would be given fruits there, it would seem to them just like fruits they used to take at the world (apples, pomegranates, grapes, dates, melons etc.) though the taste of each of them would be much superior there; Al-Hamdu Lillah; there also would be most beautiful faithful wives to them (including their wives at the world who would be transformed to HOORS that also have achieved the true success); these women (that are pure in spirit) would have been purified from all filth relating to the body too; Al-Hamdu Lillah; Allah assures them that they all would always remain at this most peaceful place of beauty with all its wonderful benefits; Al-Hamdu Lillah; note that the Man naturally enjoys highly the beautiful place that is of his own where he has the most pleasant fruits and the most beautiful faithful wives as his company; when he gets these as blessing to him with all lawful access to them with the clear assurance from Allah that he would never lose them then this certainly is the best of rewards that he would achieve; Al-Hamdu Lillah; the highest of awards there that he would receive would be that he would be allowed to see Allah, the true Lord; Al-Hamdu Lillah; now, the Quran tells ahead that the disbelievers in the desire to deny the Quran as the Word of Allah presented the argument that the Quran presents analogy of mosquito and such insignificant insects at places; the reply is simple that Allah does not find any harm to present the analogy of any of insects (though a mosquito or lesser even) where it seems appropriate at speech; all things whatever, are His creation certainly; by this manner of speech, He misguides many of the persons that commit wrongs and guides those who are truly attentive to Him; here, we find the meaning of FAASIQIN (the persons that commit wrongs); these persons are those that have breached the pledge that they had made with Allah at the world of spirits that they surely would take Him as their RABB (see Surah AARAAF-172) and have broken the good relations that Allah had commanded to keep intact with the good persons related to them; note that when someone stays away from the Commands of Allah (by the name of secularism) and remaining near to the living style of animals, stays away from the good persons (that present the teachings of the Prophet PBUH and that are the righteous ULAMA that guide to the right way of Islam) then as a result, such persons do cause FASAD at the world; they would lose the peace at heart at this world and they would also lose the attainment of all the blessing that is at the JANNAH at the coming world; may Allah guide all the peoples of the world (that are inclined to all good values of the life) to take-up the true guidance and keep away from all evil; Al-Hamdu Lillah; the AAYAT ahead reads that how would they disbelieve Allah while they were dead (before they were born) and then He gave them their life (at the world) then He will cause them to die and again bring them to life; then they shall be brought back to Him (for the judgment of their worldly lives); Al-Hamdu Lillah; He has made the earth in such manner that the human being finds total ease in living here as He has provided everything here that makes for all the sustenance of the human life; the warmth of the Sun, the cooling effect of the Moon, the beauty of the planets and the stars, the birds, the animals, the marine-life, the mountains, the rivers and waters at places including the rainfall, the air and the atmosphere, the ground and the temperature at places and everything (JAMI’AH) that makes ease in the maintenance of all the life here providing all the adaptability to live their lives physically at leisure; then He perfected the seven skies and adorned them well by the heavenly bodies (but note here that they certainly are not for the exploration of the human-beings by space-vehicles); He certainly knows about what and how to create and then how to assign for it the task that must relate to it, by His absolute authority; Al-Hamdu Lillah.
BAQARAH-The Fourth Ruku
30. And when your Lord said to the angels, I am going to place in the earth KHALIFAH, they said: What; will You place in it such as shall make mischief in it and shed blood, and we celebrate Your praise and extol Your holiness? He said: Surely I know what you do not know.
31. And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right.
32. They said: Glory be to You - We have no knowledge but that which You have taught us; surely You are the Knowing, the Wise.
33. He said: O Adam - Inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what GHAYB there is in the heavens and the earth and (that) I know what you manifest and what you hide?
34. And when We said to the angels: Make obeisance to Adam they did obeisance, but IBLIS (did it not). He refused and he was proud, and he was one of the disbelievers.
35. And We said: O Adam - Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust.
36. But the Satan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for time.
37. Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful.
38. We said: Go forth from this (state) all; so surely there will come to you the guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.
39. And (as to) those who disbelieve in and reject My AAYAAT, they are the inmates of the fire - in it they shall abide.
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This Ruku tells us that when Allah intended to create Adam-AS and appoint him as KHALIFAH (the Caliph who would enforce His Commands upon the earth; note that “AS” means “Salam on him”) at the earth, He told that to the angels; they were unable to understand this that though they are the most obedient of the creatures that Allah has brought into existence yet in their presence, Allah is giving the highest status of becoming KHALIFAH at the earth to some other of creatures; they were then able to detect that the Man would create FASAD at the world that in fact would prevent the application of the commands of Allah; the mankind would involve their selves into such high bloodshed that would on the contrary, lead to challenge His true authority; they did voice their argument but Allah answered them shortly that He knows all about the Man while they are not fully aware of his potential ability; note that to fulfill the responsibility as the KHALIFAH, the Man needed the knowledge of the physical laws operating at the earth and how he has to employ them for the sake of getting the pleasure of Allah; with that, he needed to have the total attention towards Allah for all the guidance to the needed task; Al-Hamdu Lillah; to clarify the answer Allah gave to angels, He gave Adam the knowledge of the physical issues that related to the earth and then asked them about the same; as angels are aware of the issues relating to their respective tasks only by the permission of Allah, they plainly replied that they only know what Allah has taught them to fulfill their duties and He only is Most Knowing and Most Wise; He then asked Adam to present the knowledge of the physical issues to them and as he did so, Allah told angels that this is what He had answered to them that He certainly knows all the hidden facts at the heavens and the earth; He certainly knows what the angels manifest as their thought that the Man seems incapable to fulfill the duties as KHALIFAH or what they keep hidden that they are better placed to get the status of KHALIFAH; He told the angels that when He blows His spirit inside Adam (that puts him at the position to recognize Allah as his only true Lord), they all must prostrate towards him not as to worship him (as all the creation has to worship Allah only) but to acknowledge totally his superior status (see also Surah HIJR-29); Al-Hamdu Lillah; now, there was a JINN (named IBLIS) among the angels who was so obedient to Allah that he was allowed to accompany the angels without restraint; note here that angels always obey Allah and never disobey him (see Surah NAHL-49 & 50) so they did as they were commanded while the JINN have the free-will to obey the command of Allah or disobey Him; IBLIS who resided amongst the angels, also received this command to prostrate but he did not comply; he not only disobeyed Allah but when Allah asked him the reason for his disobedience, he defended that by saying that he was better than Adam; he saw that he physically was much stronger than Adam and did not have the insight to see that Adam (with the spirit that Allah had blown unto him) was much stronger than him and the spiritual quality actually counts for the superiority; it was not only his disobedience due to which Allah expelled him from there and designated him as RAJEEM (thrown far away from His blessing) but it was his insistence too on considering his own self superior (ISTIKBAR) keeping to that disobedience; the Quran tells us here that he had disobedience as potential inside; he then asked Allah to give him a very long life and took an oath to misguide all the human beings except for those that really remain attentive to Allah (see Surah HIJR-the third Ruku); here I, MSD, would take the opportunity to present some detail about JINN; note that Allah created the JINN from the fire mainly as He created the Man from the mud mainly; they are among the three of creation that possess the awareness of the self; these three are Angels, JINN and the Man and Allah has given the last two among them the free-will to apply in practice to gain the pleasure of Allah by that; Al-Hamdu Lillah; there are good and bad in them just like human beings and they possess the physical strength much more than human beings; they have the power to keep hidden from people even when they are among them and they can see the people being hidden and the Holy Prophet Muhammad PBUH, the last Messenger of Allah, used to ask Allah to guard him from all evil whenever he went to the toilet; JINN do not attack men even when they are much stronger as angels are guarding the people by the command of Allah who are more powerful even in the physical strength than JINN and moreover, men are given much more spiritual power than JINN indeed; sometimes, the guard is put away for someone and at such occasions if the spiritual power of the person concerned fails to meet the challenge, some Satan i.e. troublesome JINN does get some chance to make mischief for him and sometimes even to get hold of him; any person from the mankind, when he tries to attack JINN, puts to use the spiritual power and apply special words and specific terms known to cause effect on them repetitively so that they may come under their control though the attack from the mankind to them and even the attack from their side on the mankind, both are totally against Islam; Solomon, Salam on him, was allowed as an exception to enslave JINN and make them work for him; this must not be cited for attacking them as the Hadith clarifies that to control them is not allowed; like the event of the creation of the Man, Surah NAML states clearly too that the spiritual power is much more a blessing than the physical power indeed (see its AAYAAT 39 & 40); Al-Hamdu Lillah; now, Allah provided Adam-Salam on him & his wife Eve-Salam on her (whom Allah had created then to accompany Adam) to live at the most beautiful garden (Al-JANNAH) with all peace & blessings; Al-Hamdu Lillah; they were allowed to enjoy all of the blessings there at will but they were disallowed to come near even to a specific tree as Allah had commanded them in most clear terms not to eat its fruit (that is not named at the Quran); now IBLIS, the Satan, was somehow able to tempt Adam & Eve to eat the fruit of that specific tree and this caused their expulsion from the most beautiful garden they were in; note that he tempted both Adam & Eve and the word “eve” is not connected to evil but it is related to the word HAYAT which means life; Allah commanded them to leave the place as now the earth would be their dwelling place and that would provide them the living for the time of their lives therein; note that when Allah addressed IBLIS and asked him why he disobeyed, he defended himself unjustifiably but when Allah addressed Adam & Eve after the wrong that they had committed, they accepted that they had wronged their selves and asked Allah plainly for forgiveness and mercy (see Surah AARAAF-22 & 23); this narrative has many notable points and I, MSD, would take them extensively insha-Allah at Surah AARAAF yet I would mention some of these here too to elaborate on the matter as to the extent inevitable; one of the most notable points here is that the difference of the Satan and INSAAN (the human being) is not that one commits wrongs and the other does not; the actual difference of both is that the Satan tries to justify his wrongful stance even when Allah causes that to come at fore plainly but when INSAAN commits something wrong and the word of Allah guides him towards the rightful stance, he accepts his erroneous doing unconditionally and asks Allah for forgiveness and mercy; Al-Hamdu Lillah; another of the most notable points here is that Adam knew issues related to the physical side of the life (as Allah had already taught him that) yet when he needed to ask Allah for forgiveness and for mercy, he had to get such words from Allah by which he could ask the needed (these words are expressed at Surah AARAAF-23); for all the Guidance to the right path, the man needs WAHI (the direction of Allah towards the right path) but he certainly must ask for it though Allah might give him the understanding of the physical side of the life with whatever efforts he does by his own; the Man needs the spiritual purity even more than the physical ability for the status of KHILAFAT; Al-Hamdu Lillah; still another of the most notable points here is that Allah gave the command to Adam & Eve to go down from the most beautiful garden twice and when some matter is repeated by similar text near to it in the Quran, it denotes some difference in both of them in some particular manner; here there is the mention of acceptance of their asking for forgiveness and for mercy in between the repeated command of Allah to go down; note that Allah gave the first command as punishment to both yet He changed the designation of the command (without changing the command itself) to become examination for both of them and their offspring at the world where the righteous persons would not actually be enemies to each other but would guide all towards the right path; so we find ahead that Allah told Adam that He would provide His Guidance to the right path to all the peoples of the world so those who accept that, neither they would have to fear about anything of the future (that might cause the anxiety), nor they would have to grieve upon anything of the past (that might cause the depression); but upon those who reject it, His wrath would certainly fall and as they rise from dead, they certainly would abide at the hell-fire as the inmates therein; this direction asks the mankind to have TAQWA to Allah which means to have the fear of Allah inside that the person does not get His displeasure due to his/her wrong-doings as then he/she would lose the opportunity to regain the JANNAH that is the actual dwelling place of all persons among the mankind; the person must also have the hope that Allah would save him/her from all satanic measures that the Satan takes against him/her when he/she keeps the attention only towards Him truly; Al-Hamdu Lillah.
BAQARAH-The Fifth Ruku
40. O children of Israel - Call to mind My favor which I bestowed on you and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you; and of Me, Me alone, should you be afraid.
41. And believe in what I have revealed, verifying that which is with you, and be not the first to deny it, neither take a mean price in exchange for My AAYAAT; and Me, Me alone, should you fear.
42. And do not mix up the truth with the falsehood, nor hide the truth while you know (it).
43. And keep up prayer and pay the poor-rate and bow down with those who bow down.
44. What; do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?
45. And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,
46. Who know that they shall meet their Lord and that they shall return to Him.
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From here, Allah addresses the Bani-Israel (the children of Israel that was the name of Jacob-AS) and notes their wrongs; before Abraham-AS, Allah had eliminated many of peoples that had rejected the Guidance to the right path (which the Messengers of Allah had presented to them); but there was not any such group present that comprised of high number of people which Allah had designated as chosen for the task to fulfill the status of KHALIFAH upon the earth; Allah chose the descendants of Israel (who was the grandson of Abraham) for this most respectable task at the time of Moses (the period between Abraham-AS and Moses-AS is near to 600 years) yet as the time passed on, they showed their total incompatibility to the asking of it and so finally, at the times of Muhammad PBUH, the last of Messengers, their status that stayed for about two thousand years for the task was terminated; at that time, Allah gave the Muslims this honorable status to call towards the true guidance by the good assistance of the Holy Book Quran so as to gather all peoples at the world onto the fulfillment of the liabilities of the KHALIFAH upon the earth; Al-Hamdu Lillah; this Ruku is the call towards the true guidance to the Bani-Israel that according to the status given to them, they need to accept the teachings of the Quran; it gives them the subtle warning that if they do not accept Muhammad PBUH as the last Messenger of Allah, they would lose the true guidance and the status of calling towards it for good; from the sixth Ruku to many Ruku ahead, Allah tells how Allah forgave much of wrongs of the Bani-Israel and in spite of their disrespectful attitude to the Prophets of Allah, gave them all space up-to certain time to mend their ways and show their selves worthy of the honorable task assigned to them; note that they even killed some of them and became highly attached to the worldly life without any care to the true success at AKHIRAT; when they did not accept Muhammad PBUH as the last of Messengers of Allah, their unworthy attitude became the final reason that Allah took away all of their honorable status once and for all; here this Ruku opens by telling the Bani-Israel to mention the blessing that Allah had given them; that blessing was that they were given the prominence over all peoples of the world so that they remain steadfast on the true guidance and ask all peoples to remain so on it (see also AAYAT-47 ahead); the opening AAYAT here also tells them to fulfill the covenant that they had made with Allah about accepting the teachings of Torah and applying it to the life (see also AAYAT-63 ahead); the Ruku guides them to accept the Quran that provides the same righteous fundamental teachings that all the Messengers of Allah had provided before it (so Moses had also provided the same message of Allah while Jesus Christ too had also guided towards it); Al-Hamdu Lillah; these fundamental teachings are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path); Al-Hamdu Lillah; the Ruku guides them that the love for the worldly assets and status must not hinder them from the acceptance of the Truth (the fundamental teachings of Islam) while Torah has clearly indicated the coming of Muhammad PBUH, the last Messenger, at Deuteronomy; neither should the Bani-Israel contaminate the Truth by adding wrongful things to it nor should they hide the Truth when they are most aware of it; they must fulfill the most basic asking of the good practical teachings provided at the Quran about keeping steadfast upon the reading of SALAH (to show their total humbleness to Allah for the fulfillment of the covenant they had made to Him) and about providing necessary amounts to the needy (so that it keeps them away from the greed of the worldly assets in all manner possible, for the sake of getting the pleasure of Allah); this humbleness and sacrifice of amounts would enable them to join the righteous persons who do call them towards the right path; it certainly is strange that those persons among them that do claim to call towards the right path, do not conform to this very call when they find it coming in purity from some other of peoples than those that follow them (the only reason for their denial to Islam was that Allah sent His last Messenger Muhammad PBUH in the descendants of Ishmael-AS and not in the descendants of Isaac-AS); they should take the assistance of SABR (which means to stop from all wrongs by efforts having all trust in Allah and denotes the attitude of patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins) and SALAH (which means to read the prayers to Allah that leads to the total attention to Allah so that they get His pleasure and achieve the true success at AKHIRAT); these both SABR and SALAH that respectively keep away from all base desires and strengthen the attention towards Allah to get His pleasure, are easy to take for those only who understand well that they have to answer for their belief and their deeds at AKHIRAT (the eternal life ahead of this worldly life); Al-Hamdu Lillah.
BAQARAH-The Sixth Ruku
47. O children of Israel - Call to mind My favor which I bestowed on you and that I made you excel the nations.
48. And be on your guard against the day when one soul shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped.
49. And when We delivered you from Pharaoh's people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.
50. And when We parted the sea for you, so We saved you and drowned the followers of Pharaoh and you watched by.
51. And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust.
52. Then We pardoned you after that so that you might give thanks.
53. And when We gave Musa the Book and the distinction that you might walk aright.
54. And when Musa said to his people: O my people; you have surely been unjust to yourselves by taking the calf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator: so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful.
55. And when you said: O Musa - we will not believe in you until we see Allah manifestly, so the punishment overtook you while you looked on.
56. Then We raised you up after your death that you may give thanks.
57. And We made the clouds to give shade over you and We sent to you manna and quails: Eat of the good things that We have given you; and they did not do Us any harm, but they made their own souls suffer the loss.
58. And when We said: Enter this city then eat from it a plenteous (food) wherever you wish, and enter the gate making obeisance, and say, forgiveness. We will forgive you your wrongs and give more to those who do the good (to others).
59. But those who were unjust changed it for a saying other than that which had been spoken to them, so We sent upon those who were unjust a pestilence from heaven, because they transgressed.
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From the first AAYAT that is AAYAT-47 of this Ruku to AAYAT-123 ahead, Allah has guided the attention of the Bani-Israel to His blessings upon them (and their disrespect and inclination to the worldly life); the first two AAYAAT here are the same as the AAYAAT-122 & 123 ahead (except for some change in words at the second AAYAT there though its meaning still remains complementary) and the verses at this space present the matter to them most explicitly; note that the AAYAT asks to have TAQWA from the Day of Judgment at AAYAT-48 and also at AAYAT-123, so it denotes to have fear of that with extreme concern and to keep to righteousness; Allah tells them to be alert to the fact that the day (the Day of Judgment) is certain to come where the sympathy of someone would not save anyone from the calamity he faces (in fact, everyone there would only be caring to his own self) and no SHAFA’AT (recommendation; intercession) would be entertained for anyone; note that many of the Muslims also have much illusion by the misunderstanding about SHAFA’AT (the recommendation for their pardon at the Day of Judgment by any of the highly good Muslim persons especially the last Prophet Muhammad PBUH) that they take as the certain guarantee for their safety from the hell-fire; that is not so but it is just that some Muslim person had done much for AKHIRAT at his worldly life but he still fails if he does not get some grace from Allah there; note in the most clear manner here that though Allah would provide the right to SHAFA’AT to someone that gets high status there yet it would only be for those sinful persons that have been resurrected as the good believers in the Truth from the graves that He intends to get safety from the hell-fire; it would strictly apply there to the specific subject and the specific object in this issue; it is extreme idiocy to become uncaring to the good deeds by the concept of SHAFA’AT and this concept does test the Muslim person; also, no amounts would be taken in compensation from anyone in his/her favor and no assistance would be there for any of those who had not cared to attain the pleasure of Allah; so all the four most related issues to safety from some calamity faced (that are the sympathy from someone, the SHAFA’AT of some extremely good person for someone sinful except that Allah accepts it in favor of him as he is most righteous in his belief but is burdened with some major sin, the amounts in compensation and some assistance from anyone) would all be useless there for the wrong-doer; the worldly life is the examination for all and the life ahead is for getting the result to it; note well that though the addressee are the Bani-Israel yet the message goes to the Muslims too that closeness to Allah is because of the true Belief on the right path and the deeds done according to that, asking all the peoples of the world to fulfill their duties towards Allah; it is not in the sense that whatever the Man does by his own being the chosen one, he would not face the consequence; Allah would remove him from the honorable status then and there as the first thing in punishment; Allah reminds the Bani-Israel that they ought to remember those times when Allah saved them from the peoples (the royal descendants) of the Pharaoh of oppression who had ordered to kill their sons and leave their daughters alive (to work as lowly maids in future and to come to their stream by marriage causing the Bani-Israel to lose their separate identity) so that certainly was one of the most trying times for them; I, MSD, would give some comments about the Pharaoh that Moses encountered then though it is not necessary to get the identity of the Pharaoh at the times of Moses yet as it may provide to understand the relevant AAYAAT in much better way, I certainly would touch the matter here; note here that by what the ancient books present about this Pharaoh of oppression, it seems that it was Thutmose-II, the weak Pharaoh, who ruled for about 10 years only coming to the throne at 1510 BC or so (and it was his wife Hatshepsut known as AASIYAH in the literature of Muslims, who had saved Moses-AS when he was flowing at the waters in his crib); note also that seemingly his grandson Amenhotep-II who came to power in 1450 BC or so, was the “Pharaoh of the Exodus”; his reign was but for a few years only as he died by drowning when he followed Moses and his people with the army he had, in his youth around 24 years of age; there was yet another Pharaoh, the son of Thutmose-II (and the father of Amenhotep-II), in between these two and he was the one who had played with Moses at childhood; he had come about 1500 BC at the throne and ruled for about 50 years to 1450 BC (the first 22 years of which, his step-mother Hatshepsut shared his rule up-to her death as when he came to authority, he was too young to manage the matters of the state); so there were three Pharaoh that Moses-AS encountered though he had little to do with the first who died when he was at his childhood and the second was not much hostile to him as they had been playful allies at the royal palace of the Pharaoh at childhood; it was the third Pharaoh (Amenhotep-II) to whom Moses presented the message of Allah when He made him His Messenger to the Pharaoh and so this was the Pharaoh who drowned with his army; I, MSD, would provide some events to the life of Moses insha Allah at Surah AARAAF (the seventh Surah) so that the sequence of those events elaborate on the relevant AAYAAT to us all in all the better way; Al-Hamdu Lillah; going ahead, we find that Allah addresses the Bani-Israel telling them that He delivered them from the peoples of the Pharaoh by dividing the waters of the river that made the way for them to tread towards safety and they saw those drowning therein; and when Moses was at TOOR for the forty nights (where he received Torah), they took the calf (as an object to worship) behind him most unjustifiably; but even then, Allah gave them the space to better things by forgiving them and by providing them His mercy by the command that they clear away those from amongst them (punishing them by death) who had chosen to worship the calf as that execution would be necessary to achieve the repentance from them all; here to kill ANFUSAKUM (that actually means your own-selves) denotes to kill “your near ones” that were liable to the heinous crime and the Holy Book Quran has used the term in this manner elsewhere too (for instance, in Surah NISAA-29 where the verse says “Do not kill ANFUSAKUM” unjustifiably and in Surah NOOR-61 where the verse says “But if you enter houses, salute ANFUSAKUM”); Allah notes that He provided Torah to Moses for their guidance that not only gives them commands (being KITAB i.e. the Book) but also gives them such insight that they are able to distinguish the right attitude at some matter from wrongs (being FURQAN i.e. the denotative object to the difference of the right and wrongs); Bani-Israel were even reluctant to accept Torah as the Word of Allah that He had provided it to Moses unless Allah tells them directly; then Moses selected seventy of their persons by the permission of Allah that they took as trustworthy and took them to TOOR; Allah conformed that He had provided Torah to Moses but they insisted after that to see Allah openly so He gave death to these seventy persons and Moses was worried that his people (with the character they had) would take him as responsible for their death; he prayed Allah for their revival to life and Allah accepted his plea so that those persons do show some gratitude to Him; here the AAYAT-55 tells us that they were openly watching the thunderbolt that struck them to death; this implies that to believe in the authority of Allah, even the observation of the creation around does provide the necessary reasoning; Al-Hamdu Lillah; note that it certainly is not possible that anyone sees Allah at the worldly life; Allah reminds them now of the shade of the cloud that He provided them at the desert and the MANN (the sweetmeat that manifested in the mornings at the trees) and the SALWA (the small edible bird that came in the evenings near to the area where they resided) that He provided them to eat there; Allah also provided fresh water to them at the desert by amazing means as the first AAYAT of the next Ruku tells so Allah provided for all necessities to sustain their physical lives yet they did not show the worthy gratitude from their side (as they started to store the edibles and as the time passed on, became weary of these blessings that Allah had given to them at such extreme trying times); besides asking for the worldly pleasures, they neglected their liability to fulfill as the chosen people of Allah and our study would see ahead that they had even refused to fight in the way of Allah the dwellers of the city which Allah had asked them to take under their control; at the times of Joshua-AS, Allah commanded them to enter the land of ARIHA with the most humble attitude and say words to the effect that denote the plea to forgiveness of their wrongs; they mocked the command to take up the humble attitude by posing some disgraceful manner to enter the gates of it and instead of the plea for forgiveness uttered such words that showed their total inclination to get the produce of the land; at this attitude, Allah put His wrath on them and many thousands of them died at the place that they took over, due to the deadly plague sent over them which they encountered there; it was the city that they conquered before the conquest of Jerusalem (that also occurred in the command of Joshua); the Ruku ahead tells that Allah provided them even what they asked for their selves by their own yet they remained committed to their ingratitude towards Allah; with all care that Allah gave towards them, they chose to disrespect Allah in all manners and that actually was the reason that ultimately caused their total downfall; Al-Hamdu Lillah.
BAQARAH-The Seventh Ruku
60. And when Musa prayed for drink for his people, We said: Strike the rock with your staff. So there gushed from it twelve springs; each tribe knew its drinking place: Eat and drink of the provisions of Allah and do not act corruptly in the land, making mischief.
61. And when you said: O Musa - we cannot bear with one food, therefore pray Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said: Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, and they became deserving of Allah's wrath; this was so because they disbelieved in the AAYAAT of Allah and killed the prophets unjustly; this was so because they disobeyed and exceeded the limits.
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This Ruku explains the previous Ruku as it continues to tell about the blessings that the Bani-Israel received and about their demand for the produce of the land; it tells about how Allah provided for them to get the drinking water without any trouble at the Sinai desert when they requested for it and how Allah guided them to the way to get the produce of the earth when they grew weary of MANN and SALWA; they needed the conquest of a city to get such produce and the narrative here reports the two incidents that took place at their stay at SINAI (they remained there for forty years and they got their needed land only when their off-spring who were free of the adverse effects of slavery, grew up and fought for that; even then, they showed disrespect to the commands of Allah); the Ruku tells us that when Moses asked Allah to provide the drinking water for the Bani-Israel, Allah told him to hit his ASA (Staff) upon the huge specific stone there and by that strike, twelve springs gushed out of that; it is interesting to note that when Moses was leading Bani-Israel to safety when the Pharaoh and his army were following them, it was this ASA the strike of which produced the way at the river so it parted the waters then; now the strike of the same at the huge stone brought forth the twelve springs of the fresh water from it; Al-Hamdu Lillah; there were twelve tribes of Bani-Israel (as Israel-AS had twelve sons and the descendants of each one became a tribe of Bani-Israel) so each of the tribes assigned one of the springs to them; Allah asked them to eat the MANN and SALWA and drink from the springs; that would keep them safe from making such mischief in all attitudes that leads to FASAD (the taking-in of these wonderful edibles and the miraculous water certainly had some blessing from Allah in them that these would have kept them away from all such mischief by the permission of Allah; so the intake of anything affects the Man even in the spiritual sense and the Quran asks at places to take care about what he eats; see for instance AAYAAT 168 & 169 of this very Surah that we study; note also that Allah had commanded Adam & Eve to keep away from going near even to the tree that had the prohibited fruit for them on it); the other AAYAT of this Ruku tells that Bani-Israel would not remain patient with only one type of foods as they needed taste which they used to get previously and so they asked for such produce of the earth that might fulfill that need; the AAYAT tells explicitly that they asked for green-herbs, cucumbers, garlic, pulses (especially lentils) and onions; note that they asked Moses by words that he must ask his Lord for them to provide them with the produce of the earth; this denotes how they had distanced their-selves from Allah and they did have the recognition to this distance; their manner of speech was disrespectful to Allah and so He punished them by putting disgrace to them; they inclined to high taste in foods (rather than caring about their purity) and made that their preference over the blessed foods that were given to them so Allah punished them by putting the craving for material needs upon them; later-on, as they killed some of the Messengers of Allah and to many of others they showed extreme disrespect by extreme disobedience, He put His curse to them for all times ahead; the most heinous of their sins was their rejection of Muhammad PBUH, the last Messenger of Allah, that ended all chances for them to remove the curse that Allah had put on them at the worldly life and so they became liable to the most severe chastisement in AKHIRAT; they had totally ignored their task to present the true guidance to all the peoples of the world which they had to do without care to worldly possessions; they even remained inattentive to the betterment of their own selves in the spiritual sense; this caused their ultimate downfall; Al-Hamdu Lillah; note here that Moses-AS (being the Messenger of Allah; and even Aaron-AS) was certainly not interested in taste in foods or in accumulating worldly goods but he had the difficult task to guide such peoples who were very disrespectful to him; note well that the Messengers of Allah are very pure at heart and they are always attentive to Him; note also in this respect that Muhammad PBUH, the last Messenger of Allah, lived all his blessed life keeping to fulfillment of the basic necessities of his household only; he never cared for taste in foods and appreciated all good edibles that had purity; even those of foods, he used to eat to necessity without asking for them much; Al-Hamdu Lillah.
BAQARAH-The Eighth Ruku
62. Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does the good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.
63. And when We took a promise from you and lifted the mountain over you: Take hold of the law (Torah) We have given you with firmness and bear in mind what is in it, so that you may guard (against evil).
64. Then you turned back after that; so were it not for the grace of Allah and His mercy on you, you would certainly have been among the losers.
65. And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: Be (as) apes, despised and hated.
66. So We made them an example to those who witnessed it and those who came after it, and an admonition to those who guard (against evil).
67. And when Musa said to his people: Surely Allah commands you that you should sacrifice a cow; they said: Do you ridicule us? He said: I seek the protection of Allah from being one of the ignorant.
68. They said: Call on your Lord for our sake to make it plain to us what she is. Musa said: He says that surely she is a cow that is neither advanced in age nor too young but of middle age between that (and this); do therefore what you are commanded.
69. They said: Call on your Lord for our sake to make it plain to us what her color is. Musa said: He says that surely she is a yellow cow; her color is intensely yellow, giving delight to the beholders.
70. They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright.
71. Musa said: He says that surely she is a cow not made submissive that she should plough the land, nor does she irrigate the tilth; sound, without a blemish in her. They said: Now you have brought the truth; so they sacrificed her, though they had not the mind to do (it).
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The first AAYAT of this Ruku tells that whoever believes in the fundamental principles of the true Belief that are TAUHID and AKHIRAT (see the note at BAQARAH-The Fifth Ruku) and keeps his Deeds according to that true Belief, he would achieve the true success at AKHRAT; it explicitly presents the fact that it is not that if someone belongs to some specific people, he is sure to get the success at AKHIRAT because of that; the standard for the true success at AKHIRAT is the true Belief with good deeds according to that and there is no other way to get it; please note this well that since the advent of Muhammad PBUH, the last Messenger of Allah, it is necessary that the believer must believe in him as the last Messenger of Allah for the completion of the basics in belief though before his advent, those who believed in these two fundamental matters of belief with the belief in Messengers that came in them (and they accumulated good deeds too according to the asking of that belief), that was good for their salvation; Al-Hamdu Lillah; please note this well that the AAYAT does not indicate that only these two matters of belief would do for the salvation of any person as of now because the rejection of Muhammad PBUH as the last of Messengers of Allah would certainly bar him to receive that; however, there is another aspect to this matter that if someone does believe in Allah well now that Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord, and that AKHIRAT is certain to take place and he does not show any disrespect to Muhammad PBUH (and the Quran) and tries to collect all good deeds possible for him without challenging the good Muslims then what?; this issue is hypothetical as of now and so it is much unfeasible that our study puts any efforts here in pursuance of such thing as of now; the best to say for such person (if he does exist somewhere as of now) that only Allah, the Most Wise in judgment, knows the best about him; the feasible thing for us Muslims is that we do fulfill the commands of Islam and spread them to all peoples of the world, with the clear stance that at these current times, those who do intend for the safe residence at AKHIRAT, they certainly would accept Islam and in these current times, there is no other salvation (see also the supplementary note after this note); Al-Hamdu Lillah; from the next AAYAT here, Allah tells the Bani-Israel about the wrath of Allah that they have incurred it due to their insolence; this is to guide them that they ought to revise their erroneous notion about the true success at AKHIRAT; that erroneous notion was that they thought that they only are liable to the true success; the couple of AAYAAT that are ahead narrate that when Allah asked the Bani-Israel to obey His commands in Torah, they found those commands hard for them to practice (they had developed idleness in their character without much incentive to activity after the long period of slavery) and tried in vain to avoid such obedience (first by refusing that Torah was the Word of Allah and then by accepting it by the condition that they would leave from it whatever they find unfeasible to act upon so that they might reject the commands therein at will); at this, Allah placed some light earthquake at their site that caused fear to them as that shook some portion of the Mount of TOOR which they thought, might fall upon them; thereby, He bound them by the covenant to obey Torah with all vigor and to spread its teachings far and wide so that they do achieve TAQWA to Allah and do get the true success at AKHIRAT; there certainly is no compulsion to accept the true guidance and everyone would face the consequence of what he/she believes and does at the worldly life as all would see at AKHIRAT yet the notable point here is that Allah imposed this forced agreement to them because they already had accepted to fulfill the commands of Allah but had stepped back due to the hardship that those commands caused to them; even then, they disobeyed Allah but He again gave them the space to better their selves; the AAYAT ahead tells the narrative of some people of the Bani-Israel that resided near the shore of some waters (near the times of David-AS) that on Saturdays (designated as the holy day for them), they were strictly disallowed to catch the fish; some of them dug some deep ditches at the shore prior to Saturdays and made channels from the waters to those ditches; some of others among them asked them in whatever good manner possible not to apply such wrongful measures to get worldly benefits yet they did not listen; the fish came by those channels to those ditches at Saturdays and falling there, could not find the way to escape so they were able to get them the next day; due to this, Allah turned them to disgraced monkeys not only in manners but also by looks (with no connection to actual apes as they all died within 3 days); they were unable to speak yet they were conscious of their condition; Allah designated this remarkable event as lesson to all such persons of Bani-Israel that were present at that time and even to all of them that came afterwards that needed the warning; for others, it was something to remember to remain steadfast as MUTTAQIN (persons that have TAQWA); Al-Hamdu Lillah; the verses ahead need this detail for clarity that a wealthy person among them was murdered and they had asked Moses to ask Allah to disclose the name of the murderer; at this, Moses informed them that Allah had commanded them to slaughter BAQARAH (a cow); hearing this, they thought in accordance with their mode of thinking that Moses was making some jest with them; Moses had to clarify that to jest in commands of Allah is one of extreme wrongs and as the Messenger of Allah, he certainly would not commit such thing; it is notable that the Bani-Israel had developed some displaced respect for cows at that time and the command here hit that respect they had so as to cause purity in their belief; if they had taken the command then & there, they could have slaughtered any cow at the vicinity yet they tried to avoid the command after Allah had issued it; to complicate the issue, they asked about its age, about its color and about its looks; learning from Allah, Moses gave all the detail about the cow and even more, so they did not find any outlet to avoid the command; however, it was only due to the phrase “insha-Allah” (if Allah wills) that some of them uttered during the detail they were asking for the cow that Allah gave them TOFIQ (that means Allah provides something good as the reward to some good deeds that the recipient has done before) to execute the command; it had to be a dark yellow cow that pleases the viewers and that neither is at the very young age nor at the very old age and that is free of works at the field (neither used at sowing of seeds nor used at providing the water to them); it is mentioned that they had to search a lot for such specific cow but they did find it finally with some poor boy who had it as his only worthy asset and his highly positive trait was that he used to care much for his old mother; they bought it from him at more than the highest of prices that prevailed for the cows of such built at that time and it was then that they did slaughter it to fulfill the command that Allah had given to them; Al-Hamdu Lillah.
Supplementary note on AAYAT-62 of BAQARAH
The Quran has clearly indicated that all the mankind was one UMMAH (at the right path) but with the passage of time, the difference occurred between them (see Surah Younus-19) and so among the mankind, there came to be two kinds of persons as regards to belief; AAYAT-2 of Surah TAGHABUN tells that explicitly as it reads, “it is He Who has created you (all of the mankind); and of you are some that are disbelievers, and some that are Believers: and Allah sees well all that you do”; so these are the two nations only that have remained among the mankind; all the Believers would get the true success at AKHIRAT by the will of Allah as they had worked at the world for the pleasure of Allah though there would be lower and upper levels in them; these all believers are mentioned at Surah NISAA-69 that reads, “Whoso obeys Allah and the Messenger PBUH, they are with those unto whom Allah has shown favor among the NABIYYEN (the Prophets) and the SIDDIQIN (the most truthful virtuous persons) and SHUHADA (the martyrs in the way of Allah who bear witness to the Truth) and the SALIHIN (the righteous Muslims); the best of company are they”; Al-Hamdu Lillah; as for the disbelievers, the AAYAAT of the Quran present them as of four major types besides SABI’EEN (Sabians; that were such persons of the Babylon i.e. of the ancient Iraq who believed in TAUHID as Abraham-AS has presented there but with the passage of time, some of things that related to total disbelief had made way into their descendants); these four major types include the Jews and the NASARAA (i.e. the Christians); these both were initially on the right path by the guidance of Torah that also was the book of Allah that He had provided to Moses-AS but with the passage of time, some of things that related to extreme disbelief had made way into their descendants; the other two mentioned among the disbelievers are the pagans (those who worship idols and those who make partners to Allah in His authority though all authority truly belongs to Him only) and the hypocrites (those persons who claim to be the believers in Islam but they have their attitudes against the teachings of Islam and they do show adversity to Islam often but they would clearly manifest at AKHIRAT); note that after the times of the last Prophet Muhammad PBUH, it is not allowed for the true Muslims to designate someone as hypocrite due to his evil deeds until he justifies himself and criticizes Islam openly; certainly, Allah would show the hypocrisy of all such persons to all, at the Day of HASHR that is the Day of Judgment; note also that who leaves Islam and takes any of disbelief, he would be among the disbelievers he joins yet he also would be in those person who rebel against Allah so while he is in one of these four categories, he undoubtedly is the worst among the disbelievers there; though these all are termed among the disbelievers (and there are sub-categories in them) yet there is detail to this statement; the Quran does not address the Jews (and even the Christians) as pagans or hypocrites but gives them the space to reflect on the teachings of Islam that fundamentally are the same that Allah presented in Torah (the Pentateuch in the form that He provided it to Moses); the Quran mentions that Allah has cursed the Jews as they had killed some of the Prophets (and disrespected many others) that came in them after Moses and they showed disobedience to the AAYAAT of Allah and tried to find ways to avoid the commands that they felt heavy on them, by their own (see the note for the last AAYAT of the seventh Ruku at BAQARAH); still the Quran addresses them directly to see the Truth that it has presented at its AAYAAT and reflect on the message of Allah that it contains for their safety at AKHIRAT; as for Christians, the Quran mentions that Allah totally despises the mention of trinity even, and that is what the Christians believe in (see Surah NISAA-171); though the Quran takes it as extreme disbelief yet it still addresses them as it addresses the Jews as “the people of the Book (Torah)” directly to see the Truth that it has presented at its AAYAAT and reflect on the message of Allah that it contains for their safety at AKHIRAT; this is because they both claim to believe in Torah that fundamentally also asks for total belief in TAUHID & AKHIRAT (see the note at the fifth Ruku of BAQARAH); note also that the Quran has stated clearly that Jesus Christ was neither killed nor crucified and in-fact, it tells that whoever believes in his crucifixion, he would be out of the term “the people of the Book” at AKHIRAT so he would lose the chance, if any, to safety that he might achieve if he does keep away totally from the concepts of Trinity and Crucifixion in his belief (see the note at the twenty-second RUKU of Surah NISAA for AAYAAT-155 to 159); but as for the other two of disbelievers that are the pagans (in which even those are included who claim upon their selves that they do not believe in Allah) and the hypocrites, it does not address them directly to receive the true guidance anywhere; this difference tells that due to the affinity with the Truth that Torah also presents, the Jews and the Christians have the better chance to accept Islam and among them, the Christians undoubtedly have more of the better chance if they really study Islam with high fervor and ask Allah for the true guidance; note that the Quran is the last book of Allah that He has sent to all of the mankind for their Guidance to the right path (see Surah Younus-57) and note that the Prophet PBUH is the last of Messengers of Allah whom He has sent to all peoples of the world of all times and of all places (see Surah AARAAF-158); Al-Hamdu Lillah; note also that at Surah TAHREEM-7, though Allah addresses all of the disbelievers (and this is the only AAYAT in the Quran where He has addressed all of the disbelievers directly) yet that address is at AKHIRAT and not at the world where that is to all of the disbelievers when He would tell them there that they had only received what they most rightfully deserved due to their disbelief and due to their evil deeds; it reads “O you all who disbelieved - make no excuses for yourselves this day; you are only being paid for what you used to do”; note this that where the AAYAAT have to address the pagans (and idolaters), they ask the Prophet PBUH to address them though the AAYAAT sometimes address the hypocrites by the same term that it takes to address the true Muslims that is “O you who believe” (but then it means “O you who claim to believe”); the last AAYAT of Surah AHZAAB states both of these disbelievers in contrast to the true Muslims as it reads, “so that Allah punish the hypocritical men and the hypocritical women and the idolatrous men and the idolatrous women; and so that Allah pardon the believing men and the believing women, and Allah is Ever-Forgiving and Most Merciful”; note that where the Quran mentions one of these disbelievers and then mentions with them other disbelievers too generally, it means the disbelievers that belong to other of the three groups or they also are at other level of those disbelievers (for instance, see NISAA-140); note also that in mentioning of these four kinds of disbelievers, AAYAAT use the words as FASIQIN (the sinful persons) and ZALIMIN (the unjust persons) and other such words frequently that denote the wrongful deeds of these disbelievers as the context explicitly tells, yet they are not any of major kinds in the disbelievers as they relate to these four mainly where the AAYAAT use them; however, in general, the Quran addresses directly all the peoples of the world with such terms of address as “O people” (for instance, see BAQARAH-21) and “O descendants of Adam” (for instance, see AARAAF-26 & 27) ) and even the groups of JINN (for instance, see Surah RAHMAN-33) where they are addressed with the mankind; this is what I, MSD, noted by the blessing of Allah to record here and certainly, Allah knows better; Al-Hamdu Lillah.
BAQARAH-The Ninth Ruku
72. And when you killed a man, then you disagreed with respect to that, and Allah was to bring forth that which you were going to hide.
73. So We said: Strike the (dead body) with part of the (sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand.
74. Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do.
75. Do you then hope that they would believe in you, and a party from among them indeed used to hear the Word of Allah then altered it after they had understood it, and they know (this).
76. And when they meet those who believe they say: we believe, and when they are alone one with another they say: Do you talk to them of what Allah has disclosed to you that they may contend with you by this before your Lord? Do you not then understand?
77. Do they not know that Allah knows what they keep secret and what they make known?
78. And there are among them illiterates who know not the Book but only lies, and they do but conjecture.
79. Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn.
80. And they say: Fire shall not touch us but for a few days. Say: Have you received a promise from Allah, then Allah will not fail to perform His promise or do you speak against Allah what you do not know?
81. Yea - whoever earns evil and his sins beset him on every side, these are the inmates of the fire; in it they shall abide.
82. And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it they shall abide.
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The first two AAYAT of this Ruku complete the previous narrative; they tell us that Allah had decided to bring forth the murderer of the wealthy person about whom the Bani-Israel were blaming each other; so Allah told them to hit him by any of the parts of the slaughtered cow and as they did so, the murdered person blurted out the name of his murderer (that was one of his near relatives) and then again went to death; Allah tells them that even these amazing occurrences did not put any positive impression to change the negativity of their character that still remained oblivious to accept the true guidance with total heart; Allah gives the example of the hardening of their hearts by rocks (in fact, Allah uses the words in the Holy Book Quran that imply that their hearts had become even more hardened than rocks); in contrast, there are rocks by which the water gushes out in abundance (the rock at Mount Sinai demonstrated this miraculously) and there are rocks at places by which some water does trickle out (and the observation of the Man does know it well); this tells that certainly the rocks are better placed than the hearts of Bani-Israel as rocks do care for benefits to people while they cared but little for benefits of anyone; the most interesting thing that Allah tells here in this presentation about rocks is that there are rocks that fall over in the fear of Allah (and the Bani-Israel is unable to match the goodness even of these rocks as these rocks have the fear of Allah in them while the hearts of the Bani-Israel are at extreme fault); this “falling over of some rocks in the fear of Allah” is what the human mind is yet unable to grasp but as the Quran has clearly stated it so it certainly is the plain truth; we Muslims accept the matter in letter & spirit as related here and certainly this statement also is totally valid as the previous statements about rocks that the Quran, the Word of Allah, has presented here; Al-Hamdu Lillah; the Quran tells that it is impossible that the Jews at Madinah would accept Islam in general as their scholars had even changed the text and the meanings of Torah after they had realized its message clearly; also there are persons in them who are not amongst Muslims yet when they meet them, they say that they also are believers; but when they meet each other in private, they advise each other not to present the Muslims with what Allah has given them as that would cause Muslims to get the evidence against them at the court of Allah (that they rejected Muhammad PBUH even though they knew that he was the last Messenger of Allah) so they should remain careful; Allah indicates their idiocy by asking them if they truly are unaware of the fact that Allah knows what they conceal and what they manifest; their scholars are so given to get the worldly assets that they give wrongful verdicts to queries about issues of their followers (that they ask to get the right attitudes that Allah asks of them) as these scholars opt to get some financial benefits through those verdicts instead of gains at AKHIRAT; Allah tells them that they all are obsessed with the wishful thinking that whatever they do, they are sure to get the JANNAH (the paradise) as Allah has chosen them amongst all peoples of the world; the first AAYAT of the Eighth Ruku has already pointed out the fallacy of their notion and here the AAYAAT also state (indicating one of aspects of their wishful thinking) that they are certain that even if the hell-fire touches them, that would only be for some extremely short period; Allah asks them if they had some agreement with Allah on this issue or they are just making up things to please their own selves; the fact of the matter is that those who get committed to wrongs that lead them away from the true Belief, those persons certainly would reside at the hell-fire for all times ahead; and as for those, who do believe in the Truth and do all of good deeds according to that they would get the JANNAH and there they would live-on for all times ahead to eternity; note that the message goes to Muslims too that without the true Belief (that fundamentally relates to TAUHID, AKHIRAT and RISALAT) and without good deeds according to that true Belief, it certainly is futile to expect achieving the true success at AKHIRAT; may Allah give TOFIQ to all the good Muslims to understand the most notable teachings of the Holy Book Quran, the basis to Islam; Al-Hamdu Lillah.
BAQARAH-The Tenth Ruku
83. And when We made a covenant with the children of Israel: you shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside.
84. And when We made a covenant with you: you shall not shed your blood and you shall not turn your people out of your cities; then you gave a promise while you witnessed.
85. Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them-- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What is the reward of such among you as do this then, but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.
86. These are they who buy the life of this world for the hereafter, so their chastisement shall not be lightened nor shall they be helped.
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The Ruku presents some detail about the covenant that Allah had taken from the Bani-Israel that they must adhere to TAUHID; they must care for the parents, near ones in relatives, the orphan and the needy with EHSAAN (taking care for them even more than their lawful liability); it is interesting to note that the Quran has asked to kindly treat parents with the attitude of EHSAAN at many places (Surah NISAA-8 and Surah AHQAAF-15 are among these number of AAYAAT); their children must obey them yet that is under the general rule that “there is no obedience towards anyone of creation if it causes disobedience to the Creator” (this is the meaning of Hadith at ABU-DAWUD); Allah asks the Bani-Israel to speak all good things with people most gently and keep to SALAH and pay ZAKAH (see also the note at the Fifth Ruku); but only few of them did comply to these and others stepped back according to their tendency to deviate away from the right path of life; Allah has also put upon them that they must not shed blood of each other or turn out each other from their dwellings; the word ANFUSAKUM occurs at the verse that means “your own people”; though the Bani-Israel agreed to it yet they disregarded it in practice at times; note that when at the ancient history, they had the control of the Palestine (that they had divided in twelve administrative zones to assign one of them to each of their tribes), they fought with each other and not only shed blood of each other but also expelled each other from their dwellings; however, when someone of them became a slave and was brought at Palestine, they used to buy his freedom on the grounds that they must set their persons free from captivity; at the advent of Muhammad PBUH too, they showed this negative trait of accepting the commands of Allah at their own will (they took some from them and left some); at those times, the tribes of AUS and KHAZRAJ at Madinah were used to fighting each other time and again and the tribes of Jews took sides to the fight with Bani-QURAIZAH extending support to AUS and Bani-NADHIR getting into alliance with KHAZRAJ; this led the Jews to shed blood among each other and expel their own people from their homes; however, when their people became captives at wars, they ransomed them providing the money asked on the grounds that it is their liability towards their people to free them from captivity; the Quran asks their attention to this obvious hypocrisy in their practice and tells them in plain words that this attitude of taking some of the commands of Allah (as those do not cause hardship to them or unbearable financial setback) and neglecting the others (as those are heavy on them to practice) would lead them to extreme disgrace at the worldly life and severe chastisement at AKHIRAT; they have opted for the assets and the standing at the worldly life with total neglect to the fulfillment of their liabilities to get success at AKHIRAT; so their severe chastisement would not be lessened at AKHIRAT and they certainly would not be assisted at the worldly life; note that Muslims also have to study their own attitudes according to the teachings of the Quran in the light of the warning that Allah has given here as all those who mock the commands of Allah by not putting all of them into practice to remain on the right path, He certainly would punish all such persons according to their respective involvement in this sinful adversity; this certainly is the final outcome to their challenge to Allah; Al-Hamdu Lillah.
BAQARAH-The Eleventh Ruku
87. And most certainly We gave Musa the Book and We sent apostles after him one after another; and We gave Isa (Jesus), the son of Mariam, clear arguments and strengthened him with the holy spirit, What - whenever then an apostle came to you with that which your souls did not desire, you were insolent so you called some liars and some you slew.
88. And they say: our hearts are covered. Nay, Allah has cursed them on account of their disbelief; so little it is that they believe.
89. And when there came to them the Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did recognize, they disbelieved in him; so Allah's curse is on the disbelievers.
90. Evil is that for which they have sold their souls-- that they should deny what Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they have made themselves deserving of wrath upon wrath, and there is a disgraceful punishment for the disbelievers.
91. And when it is said to them, Believe in what Allah has revealed, they say: we believe in that which was revealed to us; and they deny what is besides that, while it is the truth verifying that which they have. Say: Why then did you kill Allah's Prophets before if you were indeed believers?
92. And most certainly Musa came to you with clear arguments, then you took the calf (for a god) in his absence and you were unjust.
93. And when We made a covenant with you and raised the mountain over you: Take hold of what We have given you with firmness and be obedient. They said: we hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their disbelief. Say: Evil is that which your belief bids you if you are believers.
94. Say: If the future abode with Allah is especially for you to the exclusion of the people, then invoke death if you are truthful.
95. And they will never invoke it on account of what their hands have sent before, and Allah knows the unjust.
96. And you will most certainly find them the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of thousand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do.
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This Ruku reminds the Bani-Israel again of the blessings that they received from Allah and their attitudes then; this time it is to denote why Allah deposed them finally of the honor of providing the true guidance to the peoples of the world where they would live now with the curse that He has put upon them and why at AKHIRAT, Allah would punish them most severely; the reason was as clear as crystal that they had categorically rejected the true guidance i.e. the message of Islam while they saw clearly that it is undoubtedly the same in essence that Moses gave to them; the Quran had guided in purity to believe in TAUHID, AKHIRAT and RISALAT with all good deeds in accordance to that true Belief and so to reject the Quran meant the rejection of Torah (the Pentateuch); they committed that wrong and had no remorse upon it; the Ruku opens by the statement that Allah gave Moses the Book (Torah) and many of the Messengers came after him by the lineage of Isaac-AS; the last of them that came by the lineage of Isaac was Jesus-AS (the son of Mary-Salam on her), who presented many amazing miracles by the will of Allah and whom Allah had provided the special support of the angel Gabriel-AS; it was the time when Zechariah-AS and his son YAHYA-AS (i.e. John) were also the Prophets of Allah; whenever any of Messengers presented something that caused hardship to the Bani-Israel, they rejected him and some of these Messengers they even did kill; here the term for Messengers is RUSUL that needs some explanation; note that there is some difference in RUSUL (the Messengers that were sent towards some nation) and ANBIYA (that all were Prophets who explained the Message of Allah to those who already were aware of it so as to improve them in practice); all RUSUL were ANBIYA too while those ANBIYA that were assigned specifically to some nation for their guidance, they became RUSUL; note also that ANBIYA were even killed by the people but Allah provided special protection to RUSUL and nobody was able to kill them; so though the word used here is RUSUL yet it is in the meaning of ANBIYA (see the verse-91 ahead that elucidates the matter) as the Prophets sent among the Bani-Israel after Moses (who was among the RUSUL) were all ANBIYA except for Jesus Christ who also was among the RUSUL (he was saved miraculously from the Jews who wanted to crucify him by the aid of the Romans and Ruku-22 of Surah NISAA is explicit on that); as Muhammad PBUH was the last of RUSUL and the last of ANBIYA (see AHZAAB-40) so now all Muslims have to provide the Guidance to the right path by their own endeavors remaining totally attentive to Allah and even if some of them do the task well, it would suffice for all; Al-Hamdu Lillah; they boast that their hearts have such cover that do not accept anything besides Torah; Allah tells them that He has cursed them due to their insolence so that is the reason that only few of them do believe in the Truth; they should have believed the Quran as it conforms in purity the teachings of Torah yet they did not; in fact, they should remember that they used to say to the infidels that when the last Prophet comes, they would be able to conquer those infidels under his command; but when he did come and they did recognize him, they rejected him as he was among the descendants of Ishmael-AS; Allah tells them that this brought the verdict of Allah finally upon them and they were cursed for all times to come at the worldly life; Allah provided the Holy Book Quran to Muhammad PBUH who was among the descendants of Ishmael-AS; so the Jews refused to believe it by the argument that they thought it impossible that Allah had given it to someone other than the descendants of Isaac-AS; their haughtiness was unable to accept that Allah has blessed the nation, that they thought as much inferior to them in knowledge, with such high esteem; note the word at AAYAT-90 that is “BAGHYAN” (rebellious tendency with stubbornness) here that denotes that they could not bear some nation to come at their standing of providing the Guidance to the right path as they felt that they would shatter their status totally by such acceptance; this mental disorder that relates to “I, My, Me” was the thing that caused their ultimate downfall; they were cursed at the worldly life and were told that at AKHIRAT, they would receive the most humiliating punishment; Allah tells in the AAYAAT ahead that they are not ready to accept the Quran though it conforms Torah so O Muhammad PBUH, ask them why did they kill those ANBIYA that certainly believed in and preached Torah; in fact, when Moses had showed them amazing signs for them to believe in the Truth (i.e. the fundamental teachings of Islam), they chose to worship the calf most unjustifiably; Allah took the covenant from them to accept Torah firmly by causing fear inside them that the mount of TOOR might fall upon them and even then, they were not prepared to obey it in letter and spirit and showed no vigor to spread its actual teachings; they were made to imbibe the love of the calf into their hearts because of their inclination to disobedience to Allah; this was their situation that gave no respect to the true Belief and that ultimately led them to wrongs and not to the right path; even with this state of affairs, they had the notion that JANNAH (the paradise) is reserved for them so Allah tells them to wish at-least, for death to show their commitment to this notion as how the worldly life could attract such person who knows that he has his good place ready at JANNAH; but being so keen to live-on at the world, they never wished for death, not even superficially (as they genuinely feared that such wish might really cause their death); they knew well what deeds they had sent ahead and they knew that those would never save them from the hell-fire; Al-Hamdu Lillah.
BAQARAH-The Twelfth Ruku
97. Say: Whoever is the enemy of Gabriel-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and it is guidance and good news for the believers.
98. Whoever is the enemy of Allah and His angels and His apostles and Gabriel and Michael, so surely, Allah is the enemy of the disbelievers.
99. And certainly We have revealed to you clear AAYAAT and none disbelieve in them except the transgressors.
100. What - Whenever they make a covenant, a party of them cast it aside? Nay, most of them do not believe.
101. And when there came to them an Apostle from Allah verifying that which they have, a party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing.
102. And they followed what the Satan chanted of sorcery in the reign of Solomon, and Solomon was not a disbeliever, but the SHAYATIN (the many Satan) disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause separation between a man and his wife; and they cannot hurt with it anyone except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls; had they but known this.
103. And if they had believed and guarded themselves (against evil), the reward from Allah would certainly have been better; had they but known (this).
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The Surah goes on to address the different aspects of the doings of Jews at this Ruku too; as they came to know that JIBRA’EL-AS (Gabriel) brings WAHI (revelations from Allah) to Muhammad PBUH, they told him that they were his enemy as he had brought hardship on them at different times in their history; as an addition, they said that if the angel Michael had brought the WAHI to him, they would have considered to accept it; this was their disrespect to Allah that they differentiated between angels (who only do as Allah commands); Allah tells such persons that whoever becomes enemy to Allah, His angels, His Messengers (among the human beings and among the angels) and especially whoever becomes enemy to JIBRA’EL and MICHA’EL, they all would find that Allah is enemy to such disbelievers; Allah has descended upon you, O Muhammad PBUH, the AAYAAT that are obvious in meanings and only the wrong-doers would reject them; these Jews do have such persons in them that whenever they agree to something, they break their promise about it; this statement is an indication that they had committed their selves to believe in Torah that tells them to believe in the Messenger who would be very much like Moses; Deuteronomy tells that Allah said “I will raise-up from them a Prophet, from among their brethren, like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him” (Deuteronomy; chapter-18, verse-18); Muhammad-PBUH surely is the clearest worthy match to this verse (for more about this, please read my writing “Pentateuch – by Islamic View” that is available at the net); the AAYAAT ahead tells that when the Messenger (Muhammad PBUH) came to them, many of these persons that claimed to believe in the prophecy of Torah, totally neglected its statement about him as if they are totally unaware of this prophecy in it (see also Surah AARAAF-157); these persons followed what the wrongful JINN used to read at the times of Solomon-AS; at those times, JINN used to live openly with the mankind and they had such SHAYATEEN (that means highly mischievous JINN) in them that knew about SEHR (magic; magical words that related to sorcery); the Quran tells that they taught it to their followers among the mankind but certainly Solomon was not involved in this; note that the acquittal of Solomon is most relevant to the issue narrated here because he had been targeted at the Old Testament as involved in this heinous wrong (it even targets his father David-AS wrongly presenting him as given to the worldly passions and the Quran defends him too at Surah SUAD); note that Genesis reports some very shameful incident about Lot-AS that the Quran has refuted by praising him as the Messenger of Allah at Surah ANBIA-74 & 75; note also that Exodus puts the blame of making the golden calf and then asking his people for its worship onto Aaron-AS; he was the Messenger of Allah and he certainly was not the man responsible to that heinous sin but the Quran names SAMIRI, the magician, that was responsible for this filth and acquits Aaron totally from the commitment of this heinous crime (see Surah TAHA-85 and Surah AARAAF-150); there is no mention of SAMIRI in Exodus; this certainly denotes that that there are additions and omissions to the text of the Pentateuch and also denotes how disrespectful the Bani-Israel had been to the Messengers of Allah as the Quran has explicitly stated at places; the notable point here is that they did tend to magic and words related to sorcery even if they led them to commit most wrongful of acts; the worship of the calf that made some voice due to the magic put upon it, was one of such wrongful acts; these SHAYATEEN among JINN learnt such words from the two of angels (by the name of HARUT and MARUT who came to them at Babylon and note here that angels do as Allah commands and they are not answerable in the execution of anything seemingly adverse) which had the potential to cause some rift between the man and his wife; both of these angels told the SHAYATEEN plainly that they have come as the trial for them (and also for the mankind) so if they learn this or teach it ahead to the mankind, it would be disbelief to Allah; but they did not pay heed to their warning and learnt from them those very words; they (and their disciples among the mankind) certainly were unable to affect any man adversely except by the permission of Allah; their disciples among the Bani-Israel did learn those words from them that actually were not beneficial to them but extremely harmful (as even if that might have brought some material benefits to them or some standing in the world among their people, that certainly was liable to bring extreme torment at AKHIRAT; they knew this well); they had taken such evil upon their selves by choice, the actual consequence they were not aware of; if only they had known (what to avoid due to the badness of it); on the contrary, if they had shown the true Belief and kept away from applying this wrongful learning, they would have received the better returns; if only they had known (what to do due to the goodness of it); there are some notable things here at AAYAT-102 that our study needs to address; note here that what we name as “magic” is related to the physical sphere and it is totally different from the miracle that is something spiritual and that Allah provides as an evidence for someone as sent from Him as His Messenger; magic does affect the mankind but it happens due to some latent reasoning (that the mankind still has to grasp); note that if someone does not know about the working of some of gadgets that are in common use today, that working too would seem as some sort of magic; for instance, take the working of the simple calculator as that even, would seem as magic if the user has no inkling of its mechanism; the AAYAT has the term “YATA-ALLAMUN” (they learnt) twice and the first one relates to what the SHAYATEEN learnt from the two angels while the second one relates to what the wrong-doers among the Bani-Israel learnt from those SHAYATEEN; the AAYAT has the phrase “BE-IDHNE-ALLAH” (by the will of Allah) and this does need elucidation; note that whatever the people do, they are able to do it because of the will of Allah but the pleasure of Allah is not in everything; certainly, everything of the creation is working in perfect harmony to the will of Allah though there are two (JINN and the Man) among His creation that have the free-will; the notable point is that whatever the JINN or the Man does, that even he does by the will of Allah (that is also named as TAQDIR); because of having the free-will, he does it by his own but Allah has mentioned in the Quran “And you do not will even, unless (it be) that Allah wills, the Lord of all the worlds” (Surah TAKWIR-29); Al-Hamdu Lillah; so everything occurs by the will of Allah but as our task (with total belief in TAQDIR), we all have to believe in the Quran, the Word of Allah, and have to work according to it by the guidance of SUNNAH, to get His pleasure; so Allah has permitted these two to do as they please yet all of their actions are totally bound to the will of Allah that have effect according to it; nothing occurs without the will of Allah and even the Satan knew that when he had asked Allah to allow him extreme length in life that enables him to affect the Man adversely (though Allah allowed him that length but He told him then that whoever takes His shelter, he would not be able to misguide him from the right path); Allah is ALEEM (All-Knowing) and also HAKEEM (All-Wise) so He leads the world to the destination He intends; Al-Hamdu Lillah.
BAQARAH-The Thirteenth Ruku
104. O you who believe - Do not say Ra’ena and say Unzurna and listen, and for the disbelievers there is a painful chastisement.
105. Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.
106. Whatever AAYAT We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?
107. Do you not know that of Allah is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?
108. Rather you wish to put questions to your Apostle, as Musa was questioned before; and whoever adopts disbelief instead of faith, he has indeed lost the right direction of the way.
109. Many of the followers of the Book wish that they could turn you back into disbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things.
110. And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do.
111. And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful.
112. Yes - whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve.
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This Ruku starts by addressing the Believers though the Quran is mentioning the doings of the Bani-Israel (even here Allah has addressed the believers due to some mischief of Jews); the AAYAAT ahead address the believers yet they hit the Bani-Israel in different ways up-to the AAYAT-123 that marks the end of the narrative of the blessings that Allah had provided to them and all of their wrongful response to it; they contain the subtle warning to Muslims not to take the attitudes that the Bani-Israel manifested at different occasions; the true Belief and virtuous deeds according to that is the only thing that brings the pleasure of Allah; Al-Hamdu Lillah; the AAYAT reads that the believers must not use the word “RA’ENA” (that implied “do care about us”) as the Jews used to say it in some offensive manner; in English it is as if someone says to some speaker “pardon” so that the speaker might repeat his statement for him to understand better but the reason that Allah commanded to discontinue the use of this word was that the Jews used to speak it by extending the voice of “E” (so it sounded as double E) that changed its meaning to “our shepherd”; the command here denotes that the Muslims must avoid using such terms that also have some adverse meanings to it unless they clarify its good usage; they also must care not to take-up the unclear words of the non-Muslims who are spiteful to the Muslims unless they reasonably understand them to apply in speech positively; Al-Hamdu Lillah; the AAYAAT ahead tell the reason for their mischievous attitudes that they (and even the polytheists) do not appreciate that the Muslims receive any of blessings from Allah (the Jews especially despised them due to the honor that Allah gave them though they were the descendants of Ishmael-AS) but He specifies by His own will whom He would bless (by providing him the honor to become His Messenger) and certainly He has all of the total grace; Al-Hamdu Lillah; the AAYAT-106 needs much elucidation as generally the comments for it state plainly that this denotes abrogation of some of the verses of the Quran; please note well that there is no such AAYAT in the Quran that is abrogated though there are five places where AAYAAT do modify the command of other AAYAAT that are relevant to them; there are few notable points that we do need to understand in this matter; the first of notable points is that there are two things told here; one is MA-NANSAKH (whatever We abrogate) and the other is NUNSEHA (whatever We cause to forget); so the first thing here is MA-NANSAKH that relates to the previous EHKAAM (commands to take in practice) that were provided at Torah and the other thing here is NUNSEHA that relates to the Holy Book Quran, note that to cause to forget means that Allah causes to cease some specific aspect of the command previously given in the Holy Book Quran in coming to practice though the other aspect of it does still come to practice (and its recitation still goes on); the second of notable points is that whatever change in practice Allah causes at some AAYAT at the Holy Book Quran, it relates to some command to practice and not in any matter of the true Belief; also such change does not occur at narrations and other matters; note also that whatever the Quran abrogates from Torah, that also does relate to commands to practice only (that Allah had provided basically for that previous time only but now Allah has provided all His commands in final terms); the third of notable points is that even SUNNAH when it seems to make some change in the command of the Holy Book Quran, it specifies and not abrogates it as that even the Holy Book Quran does not do; the SUNNAH does not abrogate any verse of the Holy Book Quran but the AAYAAT of the Quran might abrogate SUNNAH understandably; the fourth of notable points is that even those AAYAAT where Allah has caused some change in command, are present at the Holy Book Quran in recitation while those relevant AAYAAT too are present in it in recitation that have specified their command in some manner; there are two AAYAAT that are said to be exceptions here of which one tells that “10 or 5 suckles” of milk prohibit the marriage among the boy and the girl who take that in from one woman (but this statement was never ever credited) and the other tells that the AAYAT of RAJM (stoning to death of the married person that commits adultery) is included in the text (but that is taken to mean the text of Torah at the current times and not the Holy Book Quran); the rule stands firm that the recitation of both the AAYAAT, one that are changed in some aspect in respect to the command they provide and those that change them, are present in the Holy Book Quran for the study of both in the better way (there certainly is no such AAYAT that Allah descended at the Quran and then He placed it out of its TILAWAT i.e. recitation, by any manner of abrogation); I, MSD, have stated as the first notable point here, that there is present only the forgetting of some aspect of the command of an AAYAT by some other AAYAT in the Holy Book Quran (while its TILAWAT stays on) and there is no abrogation in actual of any AAYAT which occurs only for the previous Scriptures by the Holy Book Quran; Surah AL-AALA reads that, “We will make you recite so you shall not forget, except what Allah pleases, surely He knows the manifest (in command), and what is hidden” (Surah Al-AALA-6 & 7); as for the quantity of such AAYAAT that are taken as MANSUKH (abrogated), Jalaluddin Suyuti (d-1505 AD) has counted 21 places as such in his esteemed work AL-ITQAAN; however, Shah WALIULLAH (d-1759 AD) only maintains 5 out of these 21 places as valid in FAUZUL-KABIR; he mentioned these five as (1) AAYAT-180 at BAQARAH that is abrogated by NISAA-11 & 12; (2) AAYAT-240 at BAQARAH that is abrogated by BAQARAH-234; (3) AAYAT-65 at ANFAAL that is abrogated by ANFAAL-66; (4) AAYAT-50 of AHZAAB that is abrogated by AHZAAB-52; (5) AAYAT-12 of MUJADILAH that is abrogated by MUJADILAH-13; I, MSD, have discussed these five places in my writing “The Expressions of Quran” and have clarified there that these even are not abrogated but they are modified in command; Al-Hamdu Lillah; the AAYAT in study tells that whatever AAYAT Allah abrogates from the previous Scriptures or causes to forget in some aspect of its command from the Holy Book Quran, He brings AAYAT for it that has more ease in it for practice than the previous or it is very similar to it; Al-Hamdu Lillah; the AAYAAT ahead tell that Allah has all creation at the heavens and at the earth in His control and if anyone tries to show disapproval to the presentation of Allah in the Quran, he certainly would not find any guardian or someone to assist him against the wrath of Allah except that he turns his attention towards Allah for the true guidance; Al-Hamdu Lillah; in AAYAT-108, Allah asks the Believers i.e. the Muslims (and Jews too to note) that do Muslims intend to ask the last of Messengers PBUH such unworthy questions that the Bani-Israel used to ask Moses-AS; He tells the believers that this attitude led the Bani-Israel to take disbelief instead of the true Belief and ultimately they went far away from the right path; they wish due to their jealousy (after when the Truth has totally become clear upon them) that the Muslims turn disbelievers when the Muslims have already accepted the true guidance; the Muslims need to give them space on their wrongful attitude towards the Muslims (as the time is not yet ripe to challenge them head-on) and ignore them until Allah decides for them (that decision manifested when the Jews were expelled from Madinah); even if today the Muslims seem much weak at the world yet soon they would get strength to present the message of Islam in front of all peoples of the world and would be able to challenge all such peoples that reject it and are not prepared to live in peace with it; this would happen because Allah certainly has everything in His control; Al-Hamdu Lillah; at the AAYAT-110, Allah commands the Muslims (as He had commanded the Bani-Israel at AAYAT-43) to establish SALAH that would keep their attention towards Allah in all issues of the life with care to success at AKHIRAT and pay amounts in ZAKAH that would lead them away from the base desires to achieve some status at the worldly life; with such strong basis for the true Belief, Allah would deposit all of their good deeds at their accounts and they would find them all when they rise from dead as Allah certainly sees and keeps the record of whatever they do; the AAYAT ahead tells that the Jews have the notion (the wishful thinking) that they only would get JANNAH and even the NASAARA (the Christians) have this wishful thinking about their own selves; so O Muhammad PBUH, ask them for the valid reasoning to such absurd notion if they have any; the fact is this that whoever turns his attention towards Allah (with true Belief) and does all good deeds (with all goodness of intentions) according to that, so his good returns are safe with Allah, his true Lord; he certainly is such person who neither would have any fear nor would grieve; note that fear is expressed as noun at the AAYAT that relates to something from outside and it is not adverse to Islam if any fear takes place for the person when he faces some genuine danger that might cause anxiety to him while grieving is expressed as verb that relates to the impression inside on some grievous matter that might cause depression to him; the good Muslim would keep TAWAKKUL upon Allah (i.e. total trust upon Allah) at all situations; Al-Hamdu Lillah.
BAQARAH-The Fourteenth Ruku
113. And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so Allah shall judge between them on the day of resurrection in what they differ.
114. And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter.
115. And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Ample-giving, Knowing.
116. And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him.
117. Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is.
118. And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the AAYAAT clear for the people who are sure.
119. Surely We have sent you with the truth as the bearer of good news and as warner, and you shall not be called upon to answer for the companions of the flaming fire.
120. And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.
121. Those to whom We have given the Book, read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers.
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The Ruku tells about the difference that the Jews had with the NASAARA (i.e. the Christians) and the difference that they had with them; each of them took the other as misplaced in belief as Jews blamed Christians of not maintaining the teachings of Torah while Christians had much despise for them as they had not accepted Jesus-AS as the Messenger of Allah and had on the contrary, put extreme troubles to him; they both read (and accepted the teachings of) the same book (Torah); the Quran tells about the polytheists of those times who had received no guidance from Allah, that they even mentioned for their selves that they had better grounds to claim their selves upright; the Quran tells that Allah certainly would decide about the matters they differ-in at the Day of Judgment; the AAYAT-114 mentions that those who had breached the sanctity of the mosques of Allah, they are most unjust people and as such, they have no right to claim their selves as upright on the good teachings that Allah had provided them through His Messengers; Allah states this here because at some time or other, all these three (Jews, Christians and those who actually had not received any guidance from Allah but claimed their ties to Abraham-AS) had notably been responsible to bar entry to the believers at some significant mosque (and even had notably damaged these sacred places); Allah tells them that they should not have even entered there except with extreme humbleness so by their wrongful attitude towards these, they certainly would face extreme humiliation in the near future at their worldly lives and at AKHIRAT, they certainly would face extreme physical torment; note that Muslims conquered Makkah in the eighth year of Hijrah where the Messenger PBUH cleared the KA’BAH of the idols that the polytheists had placed at inside of it while the Muslims conquered the area of Jerusalem at the rule of Umar-RA; at that time, the Jews had already been expelled from Madinah; Al-Hamdu Lillah; the next AAYAT points out that the east and the west (and all of directions) actually belong to Allah and it actually sets the initiative for the change of QIBLAH (the direction in which Muslims offer the SALAH to Allah) from the BAYTUL Muqaddas to the KA’BAH at Makkah; the command for this change of QIBLAH was soon to come and it was one of the most notable signs to the Bani-Israel that Allah now deposes them of the honor to call towards the true guidance and He provides this honorable status to the Muslim-UMMAH (i.e. all Muslims as whole); AAYAT-116 tells about their extreme disrespect to Allah as Christians said that Jesus-AS is the son of Allah (we all take shelter of Allah from such wrongful statement) and the polytheists of Makkah said that angels are the daughters of Allah (we all take shelter from this wrongful statement too); Allah certainly is Pure from all such wrongful statements; the AAYAT tells that in fact, all the creation that is at the heavens or at the earth, is in His control and all are subservient to Him; Al-Hamdu Lillah; the next AAYAT tells about Allah that He created the heavens and the earth from nothingness; when He decides for something to occur, He just says “BE” and it occurs; Al-Hamdu Lillah; in the AAYAAT ahead, Allah indicates that the infidels of Makkah are much alike to those infidels that were before them as they say that they would accept the message if Allah speaks to them directly or some open sign comes directly to them; but the worldly life is for the examination so if such would happen, there would remain no examination; the infidels that were before them had uttered the same and their hearts do seem to be alike; Allah tells here that He has provided the signs (that the Messenger has come in them and he calls them to the true guidance by the Quran that descends on him) so these are the proof enough for those who really do intend to live upon the Truth; He chooses His Messengers to provide the true guidance to all and He shows miracles only when He wills to show them; so O Muhammad PBUH, do not worry if these disbelievers do not accept the true guidance; you have to provide the message of Allah for it as you do provide the good tidings to believers and you do warn all those who disbelieve; you have no such liability as to see that they do accept the message and you would not be asked if they reject the message and get the hell-fire; Allah tells about the Jews and the NASAARA (Christians) that as for them, they would never appreciate you until you compromise on some of things that they have made their religious issues; O Prophet PBUH, tell them in clear terms that the true guidance is what Allah has clearly provided; if you O Prophet PBUH, were to follow their whims after the true guidance has reached you, you would neither have found any guardian nor anyone that could have assisted you against Allah; note here that this speech to the Prophet Muhammad PBUH is to make everyone understand that it is the acceptance of the true guidance from Him (that He has provided in the Quran) that brings the person near to Allah and it is not the placement of someone by birth (or by any other such factor that is not in his control) that brings anyone near to Him; however, with the true Belief and all of good deeds, the good placement in birth certainly is the plus factor (though it is naught without it); Al-Hamdu Lillah; the Quran presents the last AAYAT of the Ruku as the concluding element to all the narrative about Bani-Israel (as the opening two AAYAAT of the Ruku ahead being similar to the couple of AAYAAT that started this narrative, mark the end to this); it says that not all of the “people of the Book (Torah)” are alike as some do read it with care to grasp the message that it still has and it certainly does lead towards the Quran; those are the ones who do believe in the Quran; but those who are unable to grasp that message and disbelieve in the Quran, they certainly are the losers (at AKHIRAT); Al-Hamdu Lillah.
BAQARAH-The Fifteenth Ruku
122. O children of Israel - call to mind My favor which I bestowed on you and that I made you excel the nations.
123. And be on your guard against the day when no soul shall avail another in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped.
124. And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? He replied that My covenant does not include the unjust.
125. And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.
126. And when Ibrahim said: my Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination.
127. And when Ibrahim and Ismail raised the foundations of the House: O our Lord - accept from us; surely You are the Hearing, the Knowing:
128. O our Lord - And make us both submissive to You and (raise) from our offspring a nation submitting to You, and show us our ways of devotion and turn to us (mercifully), surely You are the Oft-returning (to mercy), the Merciful.
129. O our Lord - And raise up in them an Apostle from among them who shall recite to them Your AAYAAT and teach them the Book and the wisdom, and purify them; surely You are the Mighty, the Wise.
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The first two AAYAAT here are similar to the AAYAAT 47 & 48 of this Surah that indicate that whatever Allah has told the Bani-Israel, that is to guide them to accepting the Holy Book Quran; though they would not remain the chosen people for the task of providing the true guidance to the peoples of the world at this juncture of time yet they still are able to save their selves from all humiliation at the world and all physical torment at the AKHIRAT if they do come to Islam; the AAYAT-126 ahead narrate about Abraham-AS that he had asked Allah that Makkah flourishes in the worldly resources too and the dwellers there get their sustenance with ease; note that the Jews, the Christians, the polytheists of Makkah all respected Abraham-AS most highly so due to this high esteem, Allah tells about him that he actually was totally steadfast upon the true Belief and the good deeds according to it; the AAYAAT tell that when Allah examined Abraham (in his true Belief and good deeds) by different trials, he proved consistent in achieving the best results in all such trials; Allah informed him that He would give him the status of IMAM (the esteemed spiritual guide towards the Truth; means that he would become one of the Prophets of Allah); he asked for such IMAMATE (the status to guide spiritually) in his descendants too and Allah told him that those who are unjust to His commands, they would not receive that status; this tells why Allah made Muhammad PBUH as His last Messenger (who was from the descendants of Ishmael, the elder son of Ibrahim) and why He deposed the Bani-Israel of the honorable status of providing the true guidance to all the peoples of the world; they had proved their selves totally incompatible for the task (in fact, they led even their own selves to desires for the worldly standing); Allah tells that He made the KA’BAH the place to visit time & again and the peaceful center for all those people who intend to keep their attention towards Allah; and it is better that the people offer their SALAH at MAQAME-IBRAHIM (that is the stone standing on which Abraham built the KA’BAH); note that the instruction to read SALAH at the place of this specific stone asks to read SALAH anywhere at the area where the HAJI circulate around the KA’BAH (that is called MATAF) and it certainly is better to take this instruction with ease in practice; Allah tells also that He commanded Abraham-AS and Ishmael-AS to care for the cleansing of His esteemed house (KA’BAH) for the good visitors who come there, the good dwellers at the area and those who perform their acts of worship to Allah inside the KA’BAH (i.e. offer their SALAH there); this not only included to care about its physical cleanliness but also to care about its spiritual purity that nothing wrong takes place there; Al-Hamdu Lillah; Abraham saw that Allah has decided to make the KA’BAH the spiritual center where the people would find peace by worship of Allah so he prayed that He also makes the life easy at the area for all those who choose to live there, by providing all the physical necessities of life but he added that he prays only for those that are the believers to Allah and the Day of Judgment; this was because when he had asked for IMAMATE at his descendants, Allah had told him that the unjust persons (that do not care about the Commands of Allah) would not get it; but Allah told him as for the worldly things, he would not stop those even from the wrong-doers (though they would get their punishment at AKHIRAT); yet IMAMATE is the spiritual status so that is reserved for the good people that are most attentive to Allah; Al-Hamdu Lillah; the AAYAAT ahead report the important DUA (prayer to Allah) of Abraham and Ishmael that asked for the Messenger in their descendants and Allah accepted their DUA; Muhammad PBUH was from among their descendants whom Allah chose as His last of Messengers when He brought that DUA to realization after about 2500 years of it in the area of Makkah; Al-Hamdu Lillah; when Abraham and Ishmael were raising the foundations of KA’BAH (as it was first built by Adam-AS and now its foundations were not even barely visible), they made DUA that Allah accepts their good efforts for Him and as TOFIQ to that, makes both of them such persons that truly surrender to His will and raises such people from their descendants that are Muslims (who surrender to the will of Allah); and that He teaches them and all Muslims, the deeds (MANASIK) in the procedure to perform HAJJ and provides them and all Muslims His mercy; then they made that important DUA that asked Allah to raise the Messenger from amongst them (the Muslims) who recites His AAYAAT to them and teaches them the KITAB (the Book; especially all the commands that it presents) and the HIKMAT (the wisdom that tells how to put that Book into practice) and purifies them from all the inclination towards the worldly desires; Al-Hamdu Lillah; this is the honorable task of Muhammad PBUH (to recite the AAYAAT of Allah and to teach all peoples the Quran and the manner of its application and to purify them of all base worldly desires); after him, we all Muslims are liable to do it in the best way possible for us; Al-Hamdu Lillah; here one of the notable things at the last AAYAT of the Ruku is that Abraham and Ishmael noted that Allah is AZIZ (Mighty) and HAKEEM (Truly Wise); this needs some elucidation; note that AZIZ means that He is able to provide for such happenings that keep the world to His will by His authoritative measures so no one becomes able to cause such deviation at the world that leads it away from His set manner for it that causes FASAD (high difficulties to work upon Islamic Teachings) for high length of period; He destroyed by events that are named as natural calamities, many such nations that had challenged His authority and were causing FASAD at the world; Surah ANKABUT has the AAYAT (that is AAYAT-40) where Allah tells us that “each one of them We seized for his crime; so in them, against some We sent a violent tornado (with showers of stones); some were caught by blast; some We caused the earth to swallow up; and some We drowned; it was not Allah Who injured them but they injured (and oppressed) their own souls”; Al-Hamdu Lillah; Allah is HAKEEM (Truly Wise) too which means that He is shaping all things towards the way He intends (even by the works of the Man) and it takes many years sometimes for us to see how things have turned favorably for Islam practically; whatever that creation which has the free-will (JINN and the MAN) does, Allah keeps that under His view; He let them intend only for what He intends them to intend and keeps the impression of whatever they do upon the world at such limits that everything goes on according to His will; Surah TAKWIR reports that “And you do not will even, unless (it be) that Allah wills, the Lord of all the worlds” (Surah TAKWIR-29); Al-Hamdu Lillah; note that when YAQUB-AS (Jacob) interpreted the dream of Yusuf-AS (Joseph), he told clearly that Allah would provide ways for the rise of Yusuf-AS as Allah is All-Knowing and HAKEEM (see Surah YOUSUF-6; Yusuf is Joseph that is spelt in two different ways); at that Surah, we find this name of Allah i.e. HAKEEM at another place too that denotes that YAQUB-AS was totally sure that Allah would provide for such circumstances that would lead to rejoining of all members of his family (Surah YOUSUF-83) and yet at another place where Yusuf-AS remembers how Allah has made possible leading the events to the rise of Yusuf-AS and to the rejoining of all the members of the household of YAQUB-AS (Surah YOUSUF-100); Al-Hamdu Lillah.
BAQARAH-The Sixteenth Ruku
130. And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous.
131. When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds.
132. And the same did Ibrahim enjoin on his sons and (so did) Jacob. O my sons - Surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims.
133. Nay - Were you witnesses when death visited Jacob, when he said to his sons: What will you serve after me? They said: we will serve your God and the God of your fathers, Ibrahim and Ismail and Isaac, one God only, and to Him do we submit.
134. This is people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.
135. And they say: Be Jews or Christians, you will be on the right course. Say: Nay - (we follow) the religion of Ibrahim, the HANIF, and he was not one of the polytheists.
136. Say: we believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Isaac and Jacob and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit.
137. If then they believe as you believe in Him, they are indeed on the right course, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing.
138. (Receive) the baptism of Allah, and who is better than Allah in baptizing? And Him do we serve.
139. Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him.
140. Nay - Do you say that Ibrahim and Ismail and Isaac and YAQOOB (Jacob) and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do.
141. This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.
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The Ruku starts with the notable discussion for which Allah had mentioned Abraham-AS; he was steadfast on the Guidance to the right path who had raised the foundations of KA’BAH (with the assistance of his son Ishmael-AS) so that Makkah becomes the peaceful center for all Muslims all over the world; the Ruku makes the point upon the infidels at Makkah that Abraham certainly was one of the highly capable Muslims and if the infidels claim to respect him by heart, they must leave their wrongs and accept the true Belief he professed and take-up his mode of living; for the Jews and the Christians, Allah says that Allah had chosen Abraham at the worldly life to present the best manner to live upon the right path and he certainly would be among the best persons at AKHIRAT; whenever Allah told him to become totally obedient to Him about some issue in practice, he always did so; this we have learnt at AAYAT-124 too that whenever Allah examined Abraham (in his true Belief and good deeds) by different trials, he proved consistent in achieving the best results in all such trials so Allah informed him that He would give him the status of IMAM; not only Abraham-AS but even Israel-AS (Jacob) guided his sons when he was near to his death at Egypt that they have to believe in Allah and have to do all good deeds according to His commands (no matter when or where they live); Abraham, Ishmael, Isaac (and Jacob) all believed in Him only as their true Lord so he took that oath from all his sons that they would remain steadfast on this; the Jews and the Christians must realize that it was upon the principles (which Abraham had received from Allah being the IMAM to present the true guidance and which he had stated plainly to his descendants) that Israel took word from them at his death and not on commitment to any particular people; but they all have passed away and they are answerable for their own and the Jews and the Christians are answerable for their own belief and deeds so without care to discuss what Israel meant to convey at his death-bed, they should take care about their own selves to make their selves better; Al-Hamdu Lillah; they ask the people to become Jews or Christians for their guidance while they should have realized that they should have called towards the principles that Abraham presented and he certainly was not among the polytheists; AAYAT-136 tells the Muslims to say in most plain words that “we believe in Allah and what is given to us (i.e. the Quran) and whatever (i.e. the principles of Islam) was provided to Abraham, Ishmael, Isaac, Jacob and the children of Israel (Jacob) and whatever was given to Moses (i.e. Torah) and to Jesus (i.e. INJIL that elucidates Torah) and to all the Prophets from their true Lord; we do not discriminate among any of them and we are believers in Allah”; Al-Hamdu Lillah; this AAYAT tells the Jews and the NASAARA (Christians) that the true Belief is to believe in the message of Allah that all of the Messengers provided to the human beings (that basically is the same as all Messengers guided towards TAUHID, AKHIRAT and RISALAT; see the note at the fifth Ruku of this Surah); this clarifies that if someone has the notion that Jacob might have instructed his sons to adhere to the nation of Bani-Israel with whatever wrongs they commit, he certainly has the erroneous notion; the Messengers always have asked for the commitment to Allah and for nothing else; Al-Hamdu Lillah; the AAYAT ahead tells that if they (the Jews and the Christians) do believe as you Muslims do (according to the statement at the AAYAT-136) then only they have truly believed but if they avoid this plain statement then they do have taken up enmity; Allah would save you from all of them as He hears what they say and knows well how to keep their enmity to their own-selves; note that the Jews did not accept Jesus-AS and Muhammad PBUH as the Messengers of Allah (and they had remained extremely disrespectful even to Messengers of Allah that they did accept; they even had disrespected Moses-AS) while the Christians did not accept Muhammad PBUH as the Messenger of Allah; the AAYAT ahead particularly addresses the Christians who thought that the baptism to the new-born washes away the original sin from it who then receives the benefit of the sacrifice of Jesus Christ (AS) and gets the potential for the salvation; Allah tells here that the true color that does provide safety from all troubles of the worldly life and from the hell-fire is actually the heavenly color that Allah provides to someone (i.e. the Guidance to the right path that puts his total attention towards Him) and who could be better than the person who does get that heavenly color from Allah; that color leads to the true worship of Allah paving the way for the safety at AKHIRAT; that safety does not come without the true Belief and without any good deeds just by believing that the sacrifice of someone would be enough for the atonement of sins (even if that someone is one of the most worthy persons at the court of Allah); Salam on Jesus Christ who was one of the greatest of men and one of the most esteemed Messengers of Allah; Al-Hamdu Lillah; the AAYAT explicitly gives the message to both the Jews and the Christians that it is of no use to put such argument as they both state that they both only have the approval at the court of Allah, as the good deeds of the Muslims certainly affect the Muslims highly; we Muslims certainly are committed to Him so we have hopes that He certainly would care for us at AKHIRAT; Al-Hamdu Lillah; Allah asks them why they say about the esteemed Messengers Abraham, Ishmael, Isaac, Jacob (and about his sons too) that they either were Jews (this was the statement of the Jews) or either were Christians (this was the statement of the Christians); with such statements it is clear that they have been so highly unjust as to hide the true message of Torah (that tells them of the last Messenger of Allah); certainly, no one knows anything better than Allah and He is not unaware of their doings; the Jews and the Christians need to understand this well that these good persons have passed away and they are answerable to their own doings; the Jews and the Christians should care to put their doings correct as they would be asked about those, not about the deeds that those good persons did when they were at the world; Al-Hamdu Lillah.
BAQARAH-The Seventeenth Ruku
142. The fools among the people will say: What has turned them from their QIBLAH which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.
143. And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Apostle may be a bearer of witness to you; and We did not make that which you would have to be the QIBLAH but that We might distinguish him who follows the Apostle from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.
144. Indeed We see the turning of your face to heaven, so We shall surely turn you to the QIBLAH which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.
145. And even if you bring to those who have been given the Book every sign they would not follow your QIBLAH, nor can you be follower of their QIBLAH, neither are they the followers of each other's QIBLAH, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust.
146. Those whom We have given the Book, recognize it as they recognize their sons, and some party of them most surely conceals the truth while they know (it).
147. The truth is from your Lord therefore you should not be of the doubters.
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Allah gave the command to change the QIBLAH at this Ruku; AYAT-115 had pointed out that the east and the west (and all of directions) actually belong to Allah; it was an indication for the change of QIBLAH (i.e. the direction in which the Muslims offer the SALAH to Allah) from the BAYTUL Muqaddas to the KA’BAH at Makkah; Allah tells here that there would be such foolish persons among the wrong-doers who would ask what made them change the QIBLAH; answer them O Prophet (PBUH) that the east and the west (and all of directions) belong to Allah so it is only the will of Allah by which He guides any person towards the right path; Al-Hamdu Lillah; AAYAT-143 is notable here as Allah gives the reason to the change that as now Allah has deposed the Bani-Israel from the honor of providing the true guidance to all the peoples of the world, the Muslim UMMAH (Muslims as whole) would be liable to it; they would see that when Muhammad PBUH, the last Messenger of Allah, has departed from the world, they do provide the message of Allah that they have received (in the Quran and in the shape of the authentic SUNNAH as the HIKMAT towards its explanation) to all peoples of the world; note well that it is the responsibility of the Muslims to provide the basic teachings of Islam as best as possible (so that issues related to KHILAFAT might also come at fore to all peoples of the world) though the Muslims are not liable to see that all peoples do accept the message of Allah and apply it for the benefit of all the world; once they fulfill their responsibility to the necessary extent by TABLIGH (spreading of the teachings of Islam), they only have to see to their own safety as everyone has to answer individually at AKHIRAT; the Muslims would bear witness there if they are called for it against those to whom they provided the message of Islam yet either those ignored it (even after listening to it) or either rejected it clearly; the only reason to life is to get the pleasure of Allah by total surrender to Him with the true Belief and with the good deeds according to it; however, if the Muslims go on to make TABLIGH of Islam, Allah would certainly make the life easy for all peoples of the world without any turmoil as we all have seen that He did make the world most worthy place to live after Muhammad PBUH when the Muslims undertook JEHAD in His name (i.e. the Muslims fought those who challenged the message of Allah by their rejection of Islam after they got its basics by TABLIGH and those rejecters did not even make the peaceful treaty with the agreement to pay JIZYA for their safety with the Muslims who certainly are the force of Allah); at the current times, the Muslims have to make TABLIGH with all enthusiasm to the challengers to Islam to at-least make them realize that the Muslims are certain to stay upon the righteous teachings of Islam insha-Allah without posing any threat to anyone and they must necessarily get some peaceful treaty from those challengers that asks both sides clearly to stay away from each other as much as possible; please note that JEHAD for the Muslims seems fair only at defense at the current times against those who challenge the Muslims head-on yet the Muslims must not initiate it; but every person must know that JEHAD by attack is allowed even now yet highly unfeasible as the matters stand; Al-Hamdu Lillah; if nobody among the prominent ULAMA takes up TABLIGH of the Basics of Islam up-to the standard needed at the current times then somebody among the Muslims who has the worthy knowledge of the Basics of Islam, would have to necessarily take it up with his total attention towards Allah (see also Surah AALE-IMRAN-110); Al-Hamdu Lillah; the Quran also mentions “and who is more unjust than he who forges a lie against Allah while he is invited to Islam, and Allah does not guide the unjust people; they desire to put out the light of Allah with their mouths but Allah will perfect His light, though the disbelievers may be averse; He it is Who sent His Apostle with the true GUIDANCE and the right PATH of life, that He makes it overcome all the paths of life, all of them, though the polytheists may be averse” (Surah SAFF-7, 8, 9); Al-Hamdu Lillah; the Ruku at study tells that the QIBLAH (BAYTUL Muqaddas) towards which the Muslims were offering their SALAH for nearly 17 months at Madinah, was to test the Muslims whether they stand firm at the acceptance of what the Messenger of Allah had asked them to do or do they take the same manner of avoiding to follow him by different unworthy excuses that the Bani-Israel manifested against the guidance of Moses; note that we do not find in the Quran that Allah gave the command to read SALAH in the direction of BAYTUL Muqaddas yet Allah says at this AAYAT-143 that We had made it the QIBLAH (i.e. the direction in which the Muslims offer the SALAH to Allah) so that We bring at fore those who do follow the Prophet PBUH (this tells that Muhammad PBUH got the clear direction to make it QIBLAH from Allah and that is not by any AAYAT of the Quran); so this marks also the most high status of the SUNNAH of the Prophet PBUH for the practice of the Islamic commands and this actually puts it firmly in the meaning of HIKMAT (to educate in which also was among his assigned tasks); note that HIKMAT means the wisdom to apply the Quran into practice; this test certainly was highly significant as the Muslim UMMAH was now getting the honorable status to guide all peoples of the world to the Word of Allah and all of them did well when they accepted BAYTUL Muqaddas as their QIBLAH as the Prophet PBUH directed them; Al-Hamdu Lillah; now, when the QIBLAH changed to KA’BAH, there was some concern in SAHABA (the companions of the Prophet PBUH) for those persons who had offered their SALAH at the direction of BAYTUL Muqaddas and they had died in this period; Allah tells explicitly that He would not waste their true Belief (i.e. the SALAH they had offered then) and they do not have to worry on this issue; Allah is Most Kind so He cares to all good deeds and He is Most Merciful so He provides mercy to all those who are attentive to Him; Al-Hamdu Lillah; AAYAT-144 tells that Allah changed the QIBLAH to KA’BAH as He had seen that the Prophet PBUH turned his face eagerly towards the heavens awaiting the command to change the QIBLAH; so now everyone of Muslims must face the KA’BAH at SALAH wherever he is; those to whom Allah has provided the Book (Torah) know well that this command certainly is from Allah and Allah is not unaware of any of their deeds; Al-Hamdu Lillah; the Ruku tells that they would not accept the QIBLAH of you Muslims and you also would not accept their QIBLAH in the future ever (this means that you must not do so) and in fact, they also would not accept the QIBLAH of each other; note that the Jews and the Christians both have some difference in facing towards the BAYTUL Muqaddas when they visit that holy site; the Christians tend to face it in the direction where Mariam-AS (Mary) gave birth to Jesus-AS; supposing that you O Prophet PBUH, accept their whims after you have received the command not to accept their QIBLAH, you certainly would commit injustice; Allah tells that those whom Allah has provided the Book (Torah) recognize this (Quran) as they recognize their children; and there is a faction in them (of their learned persons) who conceal those righteous teachings of Torah on purpose that the Quran conforms (so that the Muslims remain unaware of the true knowledge and they, the Christians and the Jews, might claim supremacy in the sphere of knowledge); however, the Quran has provided the Truth most explicitly and so the Muslims have no inclination to what the people of the Book know of Torah and what they practice from it; note that even at these current times, they have given-in to this notion of becoming high among the peoples of the world though now, it remains on the basis of the know-how of the deadly weapons they have introduced just for the destruction of the world; when the spiritual knowledge is not the guard to the physical knowledge then it defies the actual status of the Man that is of the KHALIFAT at the world; may Allah provide wisdom to all peoples of the world before it is too late; Al-Hamdu Lillah; certainly, the Truth is from Allah (so no one is able to change it) and the Quran guides all the Muslims by addressing Muhammad PBUH that you all must not have any doubts in its acceptance; and you all must not have any reservation in its necessary application; Al-Hamdu Lillah.
BAQARAH-The Eighteenth Ruku
148. And everyone has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, Allah will bring you all together; surely Allah has power over all things.
149. And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and surely it is the very truth from your Lord, and Allah is not at all heedless of what you do.
150. And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course.
151. Even as We have sent among you an Apostle from among you who recites to you Our AAYAAT and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know.
152. Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.
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The Ruku mentions that the actual importance is to collect good deeds with total belief on Allah; as for the direction to Muslims to face at SALAH, though it is only towards the KA’BAH at Makkah yet that might fall for someone at the east, for someone at the west, for someone at the north and for someone at the south; so everyone has its own direction as the KA’BAH is located in such way; Al-Hamdu Lillah; the Muslim would consider the issue that he offers his SALAH in the best way possible for him as that actually leads him ahead of others; Allah would gather all persons at the Day of HASHR (the Day of Judgment) where all would stand in front of Him and the only thing that would count there would be the true Belief and the good deeds according to that; Al-Hamdu Lillah; it is noteworthy that the Quran asks Muslims to compete in all the good deeds that bring the blessing of Allah; it does not ask to compete in worldly matters anywhere which it asks to keep preferably at necessities (see Surah BAQARAH-219); the Muslims might take-up three positions regarding wealth at the world that are right by the Islamic Teachings; the best is the status of the person who lives at poverty but where he fulfills his necessities and obligations and does not have much to save (the Prophet PBUH lived at this status by choice); the second to the best is the status of a person who does save a good amount even after spending on his necessities and obligations yet this saving does not put him into the wealthy persons; the third is the status of the person who has property, possessions and plenty of wealth and he is taken among the wealthy persons; however, there must remain no person that lives at the status of deprivation of necessities at an Islamic environment falling below the first status, or so much far above from the upper margin of the second one that he goes beyond the third status by the Islamic teachings and then he gains the undue status to impress adversely the good ordinary living manner at the Islamic environment; in whatever situation, he must fulfill his total liabilities as one among the Muslims and must not obsess about earning of worldly gains; Al-Hamdu Lillah; the AAYAAT here tell that towards wherever the Muslim person travels or wherever he resides temporarily, he must take care at all times and places that he faces the KA’BAH at SALAH; this would finally give the message to all that though once the QIBLAH has changed but it has changed for all times ahead; no one should get the argument that Muslims claim relationship to Abraham and Ishmael and do not take the place which they built again for the remembrance of Allah as their QIBLAH; He clearly mentioned it as His sacred place where all those who seek His pleasure would turn to at their SALAH (see AAYAT-125) so those foolish persons only would object that have no sense of justice; the Muslims do not need to worry about them but they need to care about the command Allah has given, as according to DUA of Abraham, they would certainly get the blessing of Allah that Allah would make the place prosperous (this is the NEMAT from Allah to them so that they have all ease to live by practicing the Islamic teachings at all situations with all integrity) and He would make it the central place for all Muslims especially the people that are most attentive to Him; the Ruku tells that Allah had accepted DUA of Abraham about Makkah as He had accepted his DUA when he made it with his son for Muhammad PBUH to appear as the Messenger of Allah from among their descendants; the task of the last Messenger is mentioned again but the sequence is changed as TAZKIAH (the purification inside) comes before the teaching of the Quran and the teaching of HIKMAT i.e. the wisdom to apply the Islamic teachings; this sequence remains at Surah AALE-IMRAN and Surah JUMU’AH where the Quran has repeated this AAYAT; Al-Hamdu Lillah; at AAYAT-129 of this Surah, it occurred as DUA of Abraham and Ishmael but at other places, it comes as the statement provided by Allah; it notes that the learning of the Quran and HIKMAT needs TAZKIYAH before that; they would come only to those who have distanced their selves from all worldly desires and live their lives with utmost simplicity and with total attention towards Allah; Al-Hamdu Lillah; the last AAYAT of the Ruku asks all peoples of the world to remember Allah at all times and at all places; they must work to the fulfillment of His commands to get His pleasure; the AAYAT reads “Remember Me, I would remember you”; so it actually tells, “Remember Me (in the world), I would remember you (at AKHIRAT)”; “Remember Me (in your near-ones), I would remember you (in angels)”; “Remember Me (today), I would remember you (tomorrow)”; “Remember Me (in your happiness), I would remember you (in your troubles)”; “Remember Me (wherever you are), I would remember you (wherever you are)”; “Remember Me (at all times), I would remember you (at all times)”; it is the honorable word that Allah gives to all persons that have goodness in them to believe in Him and to do their deeds according to that belief; all must acknowledge the NEMAT (the blessing from Allah which means that the true Muslims live upon the Islamic teachings by the awareness of the manner to practice those teachings in any situation with integrity for AKHIRAT) by their gratitude towards Him and all must care not to disbelieve but to keep their attention towards Allah Who is the true Lord of all the creation; Al-Hamdu Lillah; this remembrance by heart fulfills the statement that all the creation of Allah gives at the beginning of the Quran where that creation of Allah (especially the JINN and the Man) praises Allah with all the gratitude towards Him; Al-Hamdu Lillah RABBIL-AALAMIN.
BAQARAH-The Nineteenth Ruku
153. O you who believe - Seek assistance through patience and prayer; surely Allah is with the patient.
154. And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.
155. And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,
156. Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return.
157. Those are on whom are blessings and mercy from their Lord, and those are the followers of the right course.
158. Surely the SAFA and the MARWA are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing.
159. Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).
160. Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.
161. Surely those who disbelieve and die while they are disbelievers, these are, on whom is the curse of Allah and the angels and men all.
162. Abiding in it; their chastisement shall not be lightened nor shall they be given respite.
163. And your God is one God - there is no god but He; He is the Beneficent, the Merciful.
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AAYAT-45 at the fifth Ruku had told the Bani-Israel to take assistance of SABR and SALAH; Allah gives this same instruction to the Muslim UMMAH now at AAYAT-153 when they take-up the task of keeping to the Islamic teachings and of spreading the word of Allah to all; Al-Hamdu Lillah; the Muslims would take the assistance of SABR (which means to stop from all wrongs by efforts having all trust in Allah and denotes the attitude of patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins) and SALAH (which means to say the prayers to Allah that leads to the total attention towards Allah so that they get His pleasure and achieve the true success at AKHIRAT); note that to achieve the pleasure of Allah is the only aim of life (see Surah ZAARIAAT-56); note that these both SABR and SALAH respectively keep away from all base desires and certainly strengthen the attention towards Allah; SABR for the Muslims denotes in the Quran to attach the self to something praiseworthy by Islam (even though that needs to put some strain to the self) against the option to take something that is blameworthy; that is why it enfolds the meaning of patience keeping to Islam at some incident that causes agony and also enfolds the meaning of living upon necessities preferably at the worldly life with the avoidance of all major sins; if someone has worldly things beyond necessities then that would only be in limits (see the previous note about the three positions the Muslims would take for the worldly positions) and that also would qualify them to SABR; Al-Hamdu Lillah; the AAYAAT ahead at this Ruku explain the different aspects of SABR; the notable thing about SALAH is that it brings the Muslim person near to Allah as he persists on His remembrance by it; so while SABR stops from attachment to the world, SALAH brings them to the attachment of AKHIRAT by the remembrance of Allah, the true Lord; Al-Hamdu Lillah; Allah asks this attitude from all Muslims (with the knowledge of the Quran) who would not only live by Islam but being the force of Allah, would also ask all to live by Islam (by TABLIGH only in these current times unless they are challenged at the war-field) so that the Man proves without any doubt that Allah has created him the best among all the creation; that also would prove how right He was when He told the angels that He knows all about the Man while they are not fully aware of his potential ability i.e. his spiritual ability; Al-Hamdu Lillah; when Allah asked the Bani-Israel for SABR and SALAH, He told them that it is difficult except for those that do have their attention towards Him; but when He asked the Muslim UMMAH for them, He said that Allah helps the patient ones (SABIRIN); note the difference that has the subtle indication that the Bani-Israel needed much development of such traits that help in SABR and SALAH while the Muslim UMMAH displayed the worth for them just when Allah blessed them with the task of remaining to Islam and of spreading the Islamic teachings to all peoples of the world; Al-Hamdu Lillah; whenever the Muslims fought the challengers to Islam at the battlefield (especially when they fought the infidels of Makkah) that intended to finish off the impression of Islam, it caused SHAHADAT (death at the battlefield) of many Muslims; the Quran says here that Muslims would not call those who achieve SHAHADAT (when they fight in the way of Allah) as dead; they certainly are alive yet nobody has the recognition of their lives; Allah tells here that He would certainly test Muslims by situations that cause fear to them and by hunger and by the loss of property and by the loss of much of vigor due to physical efforts and by the loss of much of returns to those efforts; O Prophet PBUH, give the good tidings to the SABIRIN (that bear all these trying things with patience); those are the persons when the troubles fall upon them, they remember Allah by saying that “we belong to Allah and we have to return to Him”; note that the Muslims read this part of the AAYAT as their statement whenever they face much trying times especially when someone near to them achieves death; so here we do get the idea for SABR that it means to remain totally attentive to Allah even in such adverse of times where any other person than the SABIRIN might fall into the most high dejection; they remember that their worldly lives would end at some day or other (and that would anyhow end their troubles) and they never lose the true Belief that they are answerable to Allah; these are the persons that get the inner peace from Allah, their true Lord, at the worldly life (as they keep away from all major sins) and the blessing from Him at AKHIRAT; these are the persons that truly are attentive to Allah; Al-Hamdu Lillah; the next AAYAT tells that the Muslims do not have to worry if they make the SA’I (the walk between SAFA and MARWA that used to be the two hillocks; now there are just some signs remaining for them); this walk is one of the important parts of the rituals at UMRAH (visit to the KA’BAH) & HAJJ (visit there at the last month of Hijrah-calendar); Muslims worried that at the times of JAHILIYYAH (the period of ignorance to the Islamic teachings), there used to be two idols at these hillocks that the polytheists worshipped and at the advent of Islam, the Muslims removed them; these idols had been introduced at these places by the most wrongful persons so Allah says that the SA’I does belong to the rituals of HAJJ and it certainly is for Allah so the Muslims do not have to worry in taking-up of this walk between these hillocks; note that basically, SA’I relates to the frantic search of HAJIRAH-AS (the wife of Abraham-AS and the mother of Ishmael-AS) for water to provide to the infant Ishmael and in this, she walked to & fro between the hillocks; it is the narrative that relates highly to SABR; the movement of the infant at that time had resulted in the gushing out of the stream of water (ZAM-ZAM) miraculously that still runs at the holy site of the MASJID inside where the KA’BAH is located; Al-Hamdu Lillah; Allah knows the intentions of all so He cares for that with all appreciation to all the rightful persons; Al-Hamdu Lillah; note that the Quran has AAYAAT that are Al-BAYYINAAT (that denote the clear reasoning to get to the true Belief in Allah, the true Lord, and in the judgment at AKHIRAT by the observation of the previous guidance that Allah had provided to the people) and it also has AAYAAT that are Al-HUDA (that relate mostly to the practice of Islam that Allah has provided the Muslims for firmness of the Guidance to the right path); so these tell the fundamental teachings of Islam (that are to believe in TAUHID, AKHIRAT and RISALAT as noted at Ruku-5 of BAQARAH) and the teachings that directly relate to its practice respectively; Al-Hamdu Lillah; the persons that conceal these Al-BAYYINAAT and these AL-HUDA in Al-KITAB i.e. the Quran (mostly those Jews that detested Muslims because the last of Messengers of Allah, i.e. Muhammad PBUH, came from the descendants of Ishmael though in general, the AAYAT mentions all such persons), they are cursed by Allah and they are cursed by such others too that are most attentive to Allah; but those who repent and make good amendments in their attitudes and then present these Al-BAYYINAAT and these Al-HUDA as the Quran tells, Allah would care for their repentance and would show mercy to them; Al-Hamdu Lillah; but those who die in this state of denial and concealment, certainly, Allah would curse them and His angels would, and all those peoples of the world would, who are most attentive to Allah and that curse would never leave them in their worldly life; and their chastisement at AKHIRAT would never be lightened; they would not even be given any respite; certainly, Allah only is the true Lord (and He would certainly judge the belief of every person and his deeds at AKHIRAT); He is AR-RAHMAN and AR-RAHIM; Al-Hamdu Lillah.
BAQARAH-The Twentieth Ruku
164. Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.
165. And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, and those who believe are stronger in love for Allah - and only if those who are unjust had seen that when they see the chastisement - that the power is wholly of Allah and that Allah is severe in requiting (evil).
166. When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder.
167. And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them and they shall not come forth from the hell-fire.
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The Ruku starts with the AAYAT that tell about how Allah has created different things by His authority and made them beneficial to the human beings; these beneficial things include some very notable things that Allah presents here; the first is the creation of the heavens and the earth (we know today that Allah keeps the earth to its place by the gravitational force as it rotates around the sun to stabilize its location by its centrifugal force; the gravitational force applies to all physical bodies at heavens and that certainly is beneficial for us at the earth; note that Allah has created everything in such manner by His good authority that even these physical bodies tend to avoid destruction so they keep away from the earth as much as possible for them by their movement unless it does bound them towards it by its force; that causes them to burn due to the intense heat that the acceleration towards the earth causes to them and we see them as shooting stars); note well that even the physical laws apply by the will of Allah and He only has provided their working at the universe; Al-Hamdu Lillah; the second is the change of the night and the day (Allah has caused the rotation of the earth at its axis too without any troubles to us so as to bring days and nights; this gives us the opportunity to set-up our routine for our economic activities and for the period of our rest avoiding burden to the self with our attention towards Allah at all times); Al-Hamdu Lillah; the third is the ability of the ship to sail on the waters that benefits the commerce and trade between different peoples (Allah has given the waters the force that is named as buoyancy which keeps the ship floating upon the waters as it is the upward force exerted by the water that opposes the weight of the immersed object so just as the gravity asks it to go down, the up-thrust i.e. the buoyancy at the waters causes it to stay up the waters); Al-Hamdu Lillah; the fourth is that He descended the water from the heaven above so as to bring the earth alive (so that it bears fruits & crops); Allah mentions the heaven above as singular here as the rain falls from the clouds that are just above the earth; note that Allah uses the term “heavens” in plural in the indication of the first beneficial thing here; Al-Hamdu Lillah; the fifth is that Allah spread many of animals upon the earth (and this in some way or other is beneficial to the Man as they not only provide the milk and the meat but their waste is beneficial as fertilizer to fields; the AAYAT implies that even the wild animals provide benefits to the Man; their skins and teeth certainly have value and some of them do provide medicinal benefits); Al-Hamdu Lillah; the sixth is the change of winds that cause change in weathers at different places by their occurrence; Al-Hamdu Lillah; and the seventh is the clouds that wander on slowly between the earth and the heaven (used in singular; they rise due to the condensation of water particles inside and the highest of them would rise to about 6000 meters maximum above the ground but then they are not liable to cause rainfall; the clouds that are near to the ground about 2000 meters inside that are thick and dense clouds, these clouds produce steady rain or snow and they often are referred to as nimbostratus clouds); at the day, clouds provide the protection from the sun’s intense heat and at the night, they become such blanket as to benefit the place not to get too cold; Al-Hamdu Lillah; Allah has given all persons the power to observe so these are the things to observe at the earth and from the earth; by this, all persons would become aware of the amazing control that Allah has over all things and they would see that He has made these care for all and not to become adverse; those persons who take others to worship than Allah, they do show love for those others more than Allah even though He has provided such blessings to all; certainly, such persons that are given to wrongs, show extreme ingratitude to Allah though the true believers on Him do love Him intensely; but then there would come the day (the Day of Judgment) where these persons that are given to wrongs, would see clearly that all control does belong to Allah but on that day, He would not care for them but punish them severely; this world is for the examination and the coming world is for the result to all; the persons that they used to follow (especially their fore-fathers) would become oblivious to them at that place and everyone would see the severe punishment so all relations between them would totally end; their followers would say in regret that only if they could return to the worldly life, they would become just as oblivious then to these persons that they used to follow; so there at that place, Allah would show them their deeds as something to regret only and they would never emerge from the hell-fire; so all must care here and now to come to the right path as after the life at the world, even the highest regret on wrongs committed would become totally useless; Al-Hamdu Lillah.
BAQARAH-The Twenty-First Ruku
168. O men - Eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Satan; surely he is your open enemy.
169. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know.
170. And when it is said to them - Follow what Allah has revealed, they say: Nay, we follow what we found our fathers upon. What - and though their fathers had no sense at all, nor did they follow the right way.
171. And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.
172. O you who believe - Eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve.
173. He has only forbidden you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful.
174. Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful chastisement.
175. These are they who buy error for the right direction and chastisement for forgiveness; how bold they are to encounter fire.
176. This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in great opposition.
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The first two AAYAAT (168 & 169) of this Ruku present the Islamic manifesto of the living manner for all persons (especially for the Muslims) of the world; this is to note the right path to follow against those paths that lead to the hell-fire so in this respect, these AAYAAT certainly need much care in elucidation; they tell all the peoples of the world to eat only that Allah has allowed them (HALAAL) and that which they understand to have purity (TAYYIBAH); this statement is interesting in the sense that the food taken-in does affect the conduct of the person (his awareness of good moral values); the seventh Ruku of this SURAH also gives this message that the intake of anything affects the Man even in the spiritual sense; note also that Allah had commanded Adam & Eve to keep away from going near even to the tree that had the prohibited fruit for them on it; the AAYAT also instructs to take care that no one follows in the footstep of the Satan (as to pursue to eat the prohibited fruit was the manner in which he affected adversely the first couple among the mankind); certainly he is the sworn enemy of the mankind; these AAYAAT also tell most clearly that the Satan pursues the mankind towards the SOU (injustice) and the FAHSHAA (shameful matters) and to say such wrongful things against Allah, the bad consequence of which they are unable to gather (these wrongful things mean that they assign partners to Allah in His authority); may Allah save all persons from such evils; Al-Hamdu Lillah; note that based on the teachings of the Holy Book Quran and the SUNNAH of the last Prophet PBUH, Islam is the only challenger today to injustice (initiated mostly by the wrongful men) and shameful-attitude (initiated mostly by the wrongful women); with that, Islam asks to keep attention towards Allah only; Al-Hamdu Lillah; the man has to see that nothing objectionable by Islamic Values takes place by the strength he has (and that might be his official strength) that leads to the occurrence of injustice and the woman has to see keeping to HEJAB that nothing adverse to Islamic Values takes place by her natural beauty that attracts men that leads to the occurrence of shameful behavior; the Islamic Administration must give attention at the environment for both of these matters by ADL (by the instructions at the law of the land) and by EHSAAN (by the attention towards the natural good tendency without any strictness) respectively; one of my writings “the Expressions of Quran” explains the issues related to these AAYAAT even more; Al-Hamdu Lillah; the Ruku tells ahead that those who lead their selves to the hell-fire by following the wrong guides that were among their fore-fathers, are not prepared to hear anything of the true guidance that falls against their fore-fathers; they have come to such stage in their living manner where only the screaming of someone for them does affect them to look at him; but even that does not affect them positively to accept the Truth as they actually do not hear it, do not speak for it and do not see it; as such, they do not understand anything of good values; AAYAT-172 of this Ruku instructs the true believers that even if others do not care to eat the TAYYIBAH (that food which has purity to affect only positively), you Muslims would care to eat that only from whatever Allah has provided at the earth and then you would care to praise Allah on that because you are staunch believers on the Truth; Al-Hamdu Lillah; the lack of even one of these properties (that are HALAAL and TAYYIBAH in something seemingly edible), prohibits the intake of it; AAYAT-173 tells about all those things that are HARAAM (strictly prohibited) to eat and they lack both of these good properties; these are the carrion and the flowing blood and the meat of swine (in-fact, every part of swine is filthy as mentioned at Surah AN’AAM) and all such animal (or such bird) that has been sacrificed for someone other than Allah (see also Surah AN’AAM-145); however, at the extreme necessity (the situation of IDHTIRAR), Allah allows the Muslims to eat from any of these things that only are filth but then that only must be up-to necessity; note that IDHTIRAR allows the consumption of some filth to necessity for the time being to save the life yet it does not allow the disrespect of anything that Islam has provided sanctity, even at IDHTIRAR; note also that something becomes HARAAM by the indication of the Quran or/and the SUNNAH and whatever they prohibit to eat, they certainly are impure too; we have at Ahadith as TIRMIDHI reports that the Prophet PBUH forbade on the day of KHYBER the domestic asses, flesh of mules, every carnivorous beast with a fang and every bird with a talon (that hunt with their claws); note that even if the Quran or/and the SUNNAH do not tell explicitly about something as impure to eat, the collective understanding for it by the pious good Muslims is valid if they designate it as impure remaining unanimous; Muslims in general would have to avoid its intake too with strict care (and it would be the obedience to Allah only as this is implied by the AAYAT-172); the simple rule is that there is no obedience to any of creation in the disobedience of Allah but if the good Muslims guide to His word by the implications of the Quran and the SUNNAH, then following of their good directions strengthens Muslims in general upon the teachings of Islam, the word of Allah; Al-Hamdu Lillah; this tells that many of animals that we Muslims do not eat, that is due to the rightful following of the collective understanding of all good Muslims as Allah commands explicitly here to take that understanding about TAYYIBAAT where any doubts do creep-in; Al-Hamdu Lillah; note that vegetables, fruits and edible crops attained by the earth are fine to consume when there is nothing adverse to their consumption by Islam while the consumption of meat (especially of birds) even when HALAAL, is much better to avoid though if the Muslim person does intend for its intake (as he certainly is rightful to it when it achieves purity), it does need the name of Allah upon it for its purity; Al-Hamdu Lillah; note also that anything HALAAL in edibles might become prohibited due to injustice occurring therein as for instance, the edible animal that belongs to someone is taken and then that is slaughtered (though by the name of Allah) without his consent, it would be prohibited to eat; Al-Hamdu Lillah; the last three AAYAAT of the Ruku tell the wrong conduct of those persons who do not clarify the commands that are explicit in the valid intake of HALAAL and TAYYIBAH and the invalidity of things that are lacking in any one of these properties though those persons do have the knowledge of the book (the rulings) that Allah has provided them; there are persons among them who are making their followers eat the wrongful things while actually they themselves are taking-in the hell-fire inside them; Allah would not even speak to them at the Day of Judgment while here at the worldly life, He would not even purify them of the effects of the impurity they took-in; so for them, there certainly is painful chastisement not only there but also here at the worldly life; they have traded to get the wrong belief giving away the true guidance and have traded to get the chastisement giving away the mercy that they might have received from Allah; how prepared those persons are for the hell-fire (the term used here relates to SABR that they have fully committed their selves to get the hell-fire); they would receive their punishment because Allah had provided His commands explicitly at the Book (and they were aware of that) but they intended to differ (due to their base desires for the worldly gains); this difference based on personal whims does lead them to complaints among each other (making the life miserable) and this is the reason that does lead them to the hell-fire; Al-Hamdu Lillah.
BAQARAH-The Twenty-Second Ruku
177. It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts-- these are they who are true (to themselves) and these are they who guard (against evil).
178. O you who believe - retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the blood-wit) should be made according to usage, and payment should be made to him in good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.
179. And there is life for you in (the law of) retaliation, O men of understanding, that you may guard yourselves.
180. Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil).
181. Whoever then alters it after he has heard it, the sin of it then is only upon those who alter it; surely Allah is Hearing, Knowing.
182. But he who fears an inclination to wrong course or an act of disobedience on the part of the testator, and affects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful.
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AAYAAT-168 and 169 had provided the Islamic Manifesto for the Islamic manner of living; now this AAYAT that presents the concept of virtues by Islam elaborates on that as it tells about the true Belief and the deeds that directly relate to it; then the Surah goes on taking all issues related here and guides Muslims towards those virtuous deeds that Islam takes as its pillars that are the acceptance of the true Belief by heart with the statement that there is no one to be worshipped except Allah and Muhammad PBUH is His (last) Messenger; reading of the SALAH daily; paying the ZAKAH yearly (and other of SADAQAH); keeping the SIYAM (fasts) in the holy month of RAMADHAN; performing the HAJJ once in the lifetime; in addition to these five, the Surah presents how Muslims ought to take care for their contracts that especially include those contracts that are related to the matrimonial dealings and that are related to economics; Al-Hamdu Lillah; the AAYAT tells that the righteousness actually is not only the manifest rituals for good deeds but it is the true Belief inside that establishes the virtuous nature of the person; to face towards the east or the west for Allah comes secondary to TAQWA to Allah inside and the most easy definition for TAQWA to Allah is that “it is the attitude of the Muslim person that denotes his fear that he does not get the displeasure of Allah and so this fear would lead him to the true Belief upon Him and would also lead him to all the good deeds that he would do sincerely according to the commands of Allah”; Al-Hamdu Lillah; so he must recognize and believe in the fundamentals of Islam and then his TAQWA to Allah leads him ahead to the height of the righteousness; the Man has to believe in Allah (that He only is the Creator of all, and He always has all of His good attributes, and He is RABBUL-AALAMIN i.e. the only true Lord of all, so He asks for total obedience from all of His creation most sincerely) and in the Day of Judgment (that it would certainly take place); with these two, he has to believe in the Angels and the Book of Allah and the Messengers of Allah; all these three relate to each other as the angel Gabriel-AS brought the WAHI i.e. the Quran to the last Messenger of Allah and the Quran conforms the BAYYINAAT that relate to present the fundamental teachings of Islam that all the Messengers presented to their peoples; Al-Hamdu Lillah; the sixth article of belief (though not mentioned here) is that the Man has to believe in TAQDEER (i.e. the will of Allah) that everything happens only by the will of Allah though His pleasure is not in everything; we do know what things bring His pleasure, by the KITAB (Quran) and by the SUNNAH so (even if we do not know about His will), we are liable to live in accordance with Islam so that we achieve His pleasure; Al-Hamdu Lillah; note that there are three sources by which the Muslims get the commands of Allah; (1) The Holy Book QURAN (2) SUNNAH (i.e. words & deeds of the Holy Prophet Muhammad PBUH; also his silence about anything is acceptable in practice that was done in front of him and he did not ask to keep away from it) (3) the Consensus of ULAMA (and this consensus is named as IJMA; it does not actually provide commands but it actually provides the clear information about the status of different commands that the Holy Book Quran and/or SUNNAH provides); the Holy Book Quran denotes Islam completely in theory for all times and places while the SUNNAH of the Holy Prophet Muhammad PBUH, the last Messenger of Allah, denotes Islam completely in practice for all times and places; Islam is the submission of self to Allah by will having His love in heart (with fear) and it is not based on the name of any human-being; the only true aim of the life is that the JINN and the Human-Being, both of whom Allah has provided the free-will to accept or reject something, must worship ALLAH only by will just as all the other creation He has made, worship Him whom He has not provided the free-will in this matter in any way; Al-Hamdu Lillah; the Muslims must believe in the teachings of the Quran (especially in TAUHID, AKHIRAT and RISALAT) and practice Islam by taking up the five pillars of Islam according to the SUNNAH (reciting much the name of Allah with remembrance that Allah is the only true Lord and Muhammad PBUH is His last Messenger, SALAH, ZAKAH and also other SADAQAH, SIYAM, HAJJ) and by taking up MUJAHIDA (keeping the base desires that are at inside, in control by attention towards Allah and by engaging in good efforts) and JEHAD (defending of the territory where Islam has its hold and it also means defending of the teachings of Islam when it is challenged by the enemy; please note here that it is most unfeasible to take-up JEHAD by attacking the disbelievers at this current era; see the note at the twenty-sixth RUKU of Surah BAQARAH for AAYAT-216); TABLIGH (spreading the teachings of Islam); with this, when he remains steadfast upon Islam with his total attention towards Allah, caring about the edibles he takes-in and about the cleanliness of the body too and about the agreements he commits to and about other of matters that relate to living by justice and by social good norms that Islam appreciates then insha-Allah he would achieve the living manner of the good Muslim; Al-Hamdu Lillah; the AAYAT ahead reads that the actual virtues enfold spending amounts on the needy persons specially when the wealthy person feels some attachment too to those amounts; he must spend amounts in sequence on his near-relatives that are needy, the needy orphans, such needy that are unable to earn to their genuine necessities, the needy way-farers when they become penniless during the travel, the persons who need to ask for some relief for their sustenance and the persons who have been taken into captivity while they are in desperate need for freedom to live virtuously; this would make much ease for him to establish his SALAH with all attention towards Allah (due to his true Belief) and to spend the amounts in ZAKAH (due to his care to spend more than his necessary liability of ZAKAH to get the pleasure of Allah; this care to the needy is also among his notable liabilities); these two things that are SALAH and ZAKAH, bring him near to Allah as the former directly relates him to Allah and the other detaches him from the base desires of the worldly life; see also the note at the thirteenth Ruku; Al-Hamdu Lillah; the AAYAT reads ahead that these persons are truly the fulfillers of their word and here, the AAYAT changes the expression from verb to noun as it notes them as fulfillers of their word (because of their true Belief and virtuous deeds) as the foremost of the fulfillment is that they are fulfilling the word they had given to Allah when He had asked all the spirits of all the persons (that were to come at any time anywhere at the world) to conform that He only is the true Lord and all had replied there that we bear witness that You certainly are the only One (see Surah AARAAF-172); Al-Hamdu Lillah; they also keep all their contracts with all persons intact that include the contract of marriage and also the business contracts; Al-Hamdu Lillah, the Surah would take the detail to the issues relating to marriage and to business transactions ahead at its fold; the AAYAT tells that these are the persons that are SABIRIN (the position of the noun here relates it to AAYAT-155 where we have studied the qualities of SABIRIN) at the troubles that relate to the physical side (as in financial needs, in trying illness and in the dangerous times when they face the enemy); these actually are the truthful persons among the Muslims and these certainly are the MUTTAQIN (those persons that have TAQWA inside); Al-Hamdu Lillah; the AAYAT ahead provides the ruling for the intentional murder that the murderer if free person would be killed in QISAS (i.e. life against life) against the free person he has killed; if the murderer is any of slaves, he would be killed against the slave-person that he has killed and if the murderer is woman, she would be killed against the woman she has killed; note that at those times before the message of Islam took hold, the QISAS did occur at the intentional murders yet the tribes used to rule that the slave would be killed instead of the free person who was the actual murderer of someone; this also happened that for the slave of some tribe if he had murdered some free person of any tribe, that tribe asked for some free person of the murderer’s tribe in QISAS; there also were some other such unjust factors in this matter of QISAS and this AAYAT hit that injustice; note here that the issue of slavery has become obsolete as of now (and all praise is to Allah that such manifest slavery has ended from the face of earth; Al-Hamdu Lillah) so there remains no need to comment for that (though at its presence, the ruling certainly was valid so this part is not abrogated as nothing truly is abrogated in the Quran; however, at its absence now, the ruling is not applicable); this AAYAT implies that if any person kills another person, he only is liable to the capital punishment in QISAS (so the murderer if male, he would be killed due to it even if the murdered person is female and even the murderer Muslim person would be killed if he has killed the ZIMMI person i.e. the non-Muslim person who lives with the Muslims at the peaceful Islamic Environment); the exception occurs where the Muslim person kills some non-Muslim person at combat, whose nation is at war against the Muslims as at this issue, the QISAS would not occur; note that Islam allows the inheritors of the murdered person to take DIYAT (the blood-money) and spare the life of the murderer; they might even spare his life without asking for any DIYAT though the decision for QISAS has to be unanimous among them as even if one of them agrees to DIYAT without any force towards him, the QISAS then would be relaxed and every one of them would receive his due amount of DIYAT; so he might be pardoned if the affected party so wills as this matter remains to the affected sides and does not become a direct case to pursue for the Islamic Administration (though it would provide the frame to its establishment and all ease to its application); if they ask for DIYAT, then they ought to be lenient in its demand as the spared person is anyhow among their Muslim brothers and the spared person ought to be concerned to pay it as soon as possible so that it shows that he certainly is highly grateful to Allah; this is not the actual ruling to murder yet the blessing Allah has shown to the murderer that he might show remorse on his doing and it also is the blessing of Allah to the family of the murderer that they might receive some ease in the living of their worldly lives; Al-Hamdu Lillah; if the murderer does not show the gratitude to Allah and the highest betterment in his deeds, then he would face heavy chastisement even at the worldly life; as for the actual ruling to murder (that is the QISAS), it brings safety to the persons at the environment that are peaceful by nature and abide by the Islamic manner of living; Al-Hamdu Lillah; this ruling for QISAS that provides for the safety of the life, precedes another ruling that is provided here immediately after it for the safety of the property; the AAYAT-180 here tells us that just as the person comes near to death, he ought to provide the will for his property if he has any; note here that he would only provide the will for one-third of his property as Surah NISAA-11 and 12 provide the extensive command for it that specify the distribution of the property; so this AAYAT too is not abrogated as nothing truly is abrogated in the Quran (see also the note at the thirteenth Ruku); note also that the application of the ruling for QISAS and the ruling for the distribution up-to one-third of the property (for those that are not included in the inheritors), both are relevant to TAQWA to Allah; Al-Hamdu Lillah; if some good Muslim person does see that the deceased person has committed injustice in some way then he might revise the will in some aspect by the consent of the inheritors to make it liable to justice and when the good intention only is at the back of this revision, Allah certainly would care most mercifully for all persons that are involved here in this important issue; Al-Hamdu Lillah.
BAQARAH-The Twenty-Third Ruku
183. O you who believe - Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).
184. For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.
185. The month of Ramadan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.
186. And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
187. It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His AAYAAT for men that they may guard (against evil).
188. And do not swallow up your property among yourselves by false means neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know.
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AAYAT-183 gives the command for SIYAM (keeping of fasts) and it mentions that it was also obligatory for the previous peoples (as Allah had provided this command in the WAHI he had sent and it used to be for three days at each month); here the AAYAT asks to keep it in the same manner so when the Prophet PBUH came to Madinah, he kept SIYAM and asked Muslims to keep them but it was for ASHURA (the 10th day of MUHARRAM, the first month by the Lunar calendar) and also for three days at the middle of all lunar months according to the previous manner; SAHABA did keep them too yet there was not much emphasis to keep them in general; the AAYAT mentions the reason to practice it and it was that the Muslims do achieve TAQWA to Allah (as emphatically mentioned at the AAYAAT relating to virtues and QISAS and the making of the will that we have just studied); Al-Hamdu Lillah; these are only few days and even in them, if someone of the Muslims is very ill or he is travelling, he might leave them though he would fast at other days in the same quantity that he left at the month; the AAYAT allows those who are able to keep them that they might leave them and provide the compensation to each of them by providing the foods to someone needy (two times a day) that might do for his sustenance (and providing him some more is better) though keeping all of fasts in these few days is much better if they really understand the benefits of these; Al-Hamdu Lillah; AAYAT-185 ahead commands the Muslims to keep the fast each year when they find the holy month of RAMADHAN that is the ninth month of the Lunar calendar (as they practice now) and it disallows to leave them at will by providing foods to the needy for any of them unless the stressful illness of the person does ask for such omission or the demanding travel that tries him hard, does ask for it; note for the practice of the few of fasts that was asked previously that they still are virtuous to keep and they still are appreciable among Muslims; Allah tells the Muslims here that He intends ease for them and not hardship; this means that at the stressful illness or at the demanding travel, they would see for themselves whether they are capable to manage the SIYAM or leave it providing FIDYAH (the compensation by providing foods for it); but this ease is due only because they would complete the count of the left SIYAM by keeping it at other of days and because they would praise Allah in all the good manner as He had provided them the guidance in this matter (what to do and how to do it; if the good Muslims get the rightful answers to these two by the KITAB and the SUNNAH in all issues of life, it would only be the matter of time that they put Islam into their practice; Al-Hamdu Lillah) and because they would express their extreme gratitude to Allah; Al-Hamdu Lillah; note that this is the only AAYAT in the Quran that has commanded SIYAM as obligatory; note also that not only the Quran descended in the holy month of RAMADHAN but even Moses-AS received Torah in RAMADHAN and this was the very month in which even Abraham-AS received the holy scriptures from Allah; the Holy Book Quran descended in LAYLATUL-QADR (the most holy night in all nights that is one of the last ten nights in RAMADHAN) at the heavens and then it descended from time-to-time at the world for about twenty-three years; Al-Hamdu Lillah; in this month, the Muslim person weakens his body at the day by the SAUM (fast) and strengthens his spirit at the night by SALAH; the rule is that whenever the body gets weak by taking-in foods only to sustenance, the spirit gets more ease in getting to the Truth when Allah gives it TOFIQ to seek for it; so the only thing is that the Muslim person must provide his spirit by his efforts the true guidance at such times by reciting and understanding the Holy Book Quran and his spirit would certainly attach to it in practice and spread its teachings insha-Allah; the AAYAT names the Quran here as the true guidance for all the peoples of the world (HUDAL-LINNAS) and the clearest of WAHI that Allah, the true Lord, has sent to the world for those righteous persons who not only study its true guidance but also come to it by accepting it with all heart (BAYYINAATEM-MINAL-HUDA) and the true guidance for all those good righteous Muslims who attach their selves to it most highly with its deep study that leads them to distinguish the right from all wrongs that might be prevailing at the environment (Al-FURQAN) and then they present it well to all good persons to understand it and accept it; Al-Hamdu Lillah; Allah says ahead that all My slaves that ask about Me ought to know that I am so very near to them that I hear the plea of the pleader among them whenever he calls Me; so he too ought to respond to My call (the Quran) and he must truly believe in Me so that he does get the true guidance (in all issues of life); Al-Hamdu Lillah; we have studied at AAYAT-152 (the last AAYAT of Ruku-18) where Allah has told explicitly that “if you remember Me, I would remember you”; and this AAYAT gives the same message to all those who are truly attentive to Allah; Al-Hamdu Lillah; the AAYAT ahead gives the detail for SAUM and explains some of its rulings; it clarifies that at nights of RAMADHAN, Muslims are allowed closeness to their wives (some of SAHABA that had made the intercourse with their wives at the nights of RAMADHAN had become worried about that so the AAYAT clarified that it is not disallowed except when in SAUM at the day); it marked here that they are like your clothing and you Muslim men are to them too as their clothing (as the wife has such intimate relation to her husband where she shares all his issues and this statement is correct the other way round too); Allah tells them that He knew that this matter would come at fore and so He has cared for you and has provided you His mercy; you might take it on at nights of RAMADHAN though with the intention that you get some good off-spring by it that Allah has willed for you; and you are allowed even to take-in foods and drinks that have purity until the white line (of the FAJR) at the horizon becomes evident (this is termed as the genuine time for the appearance of the morning much before the sunrise); then you must complete the SAUM till the night falls (i.e. the sunset) and if you take-on AE’TIKAAF at any of Mosques, then refrain from the intercourse with them even at nights; note that AE’TIKAAF means that the Muslim person reserves himself to some Mosque for the last ten days of RAMADHAN without care to any of other works than SALAH and SAUM and recitation (and understanding) of the Quran and all good talks about the virtues and the total remembrance of Allah; Al-Hamdu Lillah; Allah has set these limits for the SAUM inside which you have to remain so you must not come even near to them (means that you must not cross them); this is how Allah clarifies His revelations for all peoples so that they do take-up TAQWA to Allah; Al-Hamdu Lillah; the last AAYAT of the Ruku demands from the Muslims to refrain from all such wrongs that relate to finances as it asks neither to make any foul transaction to get material gains from other of Muslims nor seek to get the rightful money of any of persons they know by unlawful means by involving the administrative personnel (or by misguiding them) in issues relating to him; this we have seen that the Quran when it asks to keep attention towards Allah by any of good deeds (especially SALAH), it also asks to keep away from all material pursuits that are caused by the attachment to the base worldly desires; this attachment would cause the good deeds go to waste and the good Muslims must certainly remember that for Allah, we live-on and to Him, we would return; Al-Hamdu Lillah.
BAQARAH-The Twenty-Fourth Ruku
189. They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful.
190. And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.
191. And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the disbelievers.
192. But if they desist, then surely Allah is Forgiving, Merciful.
193. And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.
194. The sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil).
195. And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do the good (to others); surely Allah loves the doers of good.
196. And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil).
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This Ruku presents some of the rulings for HAJJ (and UMRAH) that also is one of the pillars of Islam and the first AAYAT gives the answer to the question that SAHABA asked about the phases of the Moon; the AAYAT addresses the Prophet PBUH to tell them that these phases provide recognition of different timings for the people (as for the limit of time for amounts given in debts and as for the count of IDDAT) and for the recognition of the timing for the HAJJ (and for RAMADHAN and other months); note that the Quran is the Book for the true guidance to the Man and as such, it gave the answer to why does this phenomenon occurs as this “why” is related to its subject matter; the physical law that defines the phases of the Moon tells that they occur due to the sunlight it reflects as seen from the earth (so that answers the “how” of the matter); Al-Hamdu Lillah; there was a custom among the Arabs then that once they intended for HAJJ and wore the EHRAAM (the dress for HAJJ), they did not enter their residences by the door but entered them by climbing the walls at the back or climbing right to the terrace to access the entry there; this concept had become appreciable in them at those times which the Quran refutes plainly and indicates that this manifest display of their traditional rituals does not denote virtues but actually TAQWA to Allah is the reason to virtues (we have studied at the AAYAT relating to virtues too that the important thing is to keep the true Belief on Allah inside and do the good deeds according to that); TAQWA to Allah is the attitude of the heart which means that all the Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope to Him that He would keep them safe from the Satan at all times and at all places; Al-Hamdu Lillah; so the Quran tells them to enter their homes by the doors and develop TAQWA that actually is the attitude of the heart i.e. the fear of Allah that He would certainly punish him if he disbelieves in Allah; Al-Hamdu Lillah; now, for the better understanding of the AAYAAT ahead, note the meaning of FITNAH; the Quran uses the term in the meaning of extreme wrongs that denote extreme deviation from the true Belief that Islam asks for the Man; whereas FASAD denotes all such extreme wrongs that relate to such deeds that cause deviation from Islam so FITNAH attacks the true Belief (and it enfolds FASAD inside it); the AAYAT ahead allows the Muslims to fight against all such people in the way of Allah who fight them even at such time where the fights have ceased by the law of the land and it gave this direction due to the doubts of some of the Muslims that had been stopped by the infidels at Makkah the previous year to perform their UMRAH with the agreement that the Muslims might perform their UMRAH the next year; now as they went on towards Makkah, they had doubts if the infidels would keep their word and would not challenge them; it was ZIL-QA’D (one of the four months in which the war used to cease in the lands of Arabia) and the place they were leaving to was Makkah (that was HARAM i.e. the most holy place where KA’BAH was located); the AAYAT allows the Muslims to respond to the fight that the infidels might bring-on though the Muslims must neither initiate it nor they must violate the limits that such retaliation asks for; they must not kill women and children and the weak persons of the enemy; also, they must not kill any person who do not challenge them but keeps aside; also, they must take care where to stop or where to ask for the treaty for peace if that is feasible as these all issues relate to the limits in JEHAD; to that time, the Muslims had fought BADR, UHUD and AHZAAB against the infidels when they had challenged them by their attack at Madinah (but at this occasion, the Muslims did compensate for the UMRAH from which they had been stopped the previous year, in the peaceful environment); Al-Hamdu Lillah; the AAYAT ahead extends the permission to the Muslims to kill the infidels wherever they get hold of those infidels if they do challenge them at this occasion and it allows the Muslims then even to expel them from the area of HARAM (from where they had expelled the Muslims); the reason is that FITNAH (to which they are the cause) is more blamable than to kill them (that Muslims would practice then); but the Muslims would take utmost care not to fight the infidels at the site very near to KA’BAH unless they initiate the fight at that site too; if they do so, the Muslims ought to fight them even there and finish them off as that only serves them right; but as soon as they stop the fight there, the Muslims would not go on with that even if that fight favors them (as that also violates the limits to see at this JEHAD); Allah might have mercy on these and might provide them the TOFIQ (the goodness that results from the previous goodness) to accept Islam; if they do fight the Muslims and do not cease to fight, then the Muslims have to fight them until there remains no FITNAH so there is no challenge to the true Belief and the environment conforms to the total system of living the life by the commandments of Allah; Al-Hamdu Lillah; however, if they refrain from making FITNAH by their own, then the Muslims do not need to show their authority by any harshness to them as that harshness is to take place only against those who do cause FITNAH at the environment in one way or the other; Al-Hamdu Lillah; the AAYAT tells the Muslims that if the month has sanctity then that is for all to care so if they initiate the war against you Muslims at any such month, you do respond with the best of your capability as you would not bear any injustice towards you whatever the time and whatever the place; so retaliate but only to the limit to which they have done wrong to you and not more; take all attitudes as MUTTAQIN because that is the thing which Allah appreciates; Al-Hamdu Lillah; AAYAT-195 ahead tells the Muslims to spend in the way of Allah so this means that they must spend whatever possible for them to make ease in spreading the teachings of Islam; there must be no hindrance for the acceptance of Islam and no hurdle to its practice as that would cause extreme destruction to the Muslims in the long-run period as the ill-wishers of Islam (if not challenged) would certainly spread such damaging misunderstandings about it that the people that have little of wisdom to investigate about the Islamic teachings yet plenty of destructive weapons with them, they might harm the Muslims due to such misconception about Islam; so the Muslims need to care to provide whatever possible for them in the defense of Islam (by their knowledge and by their weaponry) so that the ill-wishers of Islam find little option if any, to misrepresent Islam; the AAYAT also implies that the Muslims must not take-up any such sports that has much high potential to cause extreme danger to the body (such as dangerous motor-cycle stunts and hazardous motor-car feats); the rule is that the Muslims must retaliate to the challengers to Islam with all possible strength they have (though retaliation to them might seem as extremely dangerous to the body) yet they must not do any such thing for leisure or sports that shows much high probability in the destruction of their own physique; the last AAYAT of the Ruku provides some of the notable rulings for HAJJ (and UMRAH); it tells the Muslims to complete the HAJJ and the UMRAH that they have taken upon their selves for Allah (they would have to compensate for the missed HAJJ or UMRAH afterwards); UMRAH comprises of wearing the EHRAAM with the intention of it, then the circulation around the KA’BAH, then the SA’I and the last is the shaving of the hair; if stopped for any reason (as happened to the Muslims at HUDAYBIA), then the person that intends for that would sacrifice a sheep or a goat (not lesser than one year old) and when he feels certain that it has been sacrificed at the area of HARAM, he would shave his hair and come out of the state of EHRAAM; he would make the UMRAH the next year if possible for him then as compensation to it (or any time ahead when the situation is peaceful); if anyone gets ill or gets some ailment at the hair, he might shave his hair due to it yet as compensation to it, he would have to keep SIYAM (for 3 days) or to give some FIDYAH (i.e. giving the foods to six needy persons whereas each one gets the equivalent to half SA’ of wheat i.e. about 1600 to 1700 grams as of now) or to provide NUSUK (sacrifice of a sheep or of a goat); the AAYAT tells here that in the peaceful situation, the Muslims must go on to completion of the HAJJ or the UMRAH; note that there are three manners in which the HAJJ is performed; these manners are named as IFRAD, TAMATTU’ and QIRAAN respectively; HAJJ-IFRAD is where the HAJI takes up only HAJJ without the intention of UMRAH and he is called MUFRID but this is allowed only for those living within the boundaries (places named as MIQAT) towards Makkah from any of which HAJI takes-up IHRAM; he does not provide the sacrifice of an animal; HAJJ-TAMATTU’ that is allowed only for those who live outside the MIQAT, is where the HAJI takes up UMRAH and HAJJ both one by one; first he performs the UMRAH and then changes from IHRAM to ordinary ways; then afterwards he takes-up IHRAM again (this time for HAJJ) and performs HAJJ from the 8th day of ZIL-HAJJAH till the HAJJ is over and he provides the sacrifice of an animal; HAJJ-QIRAAN is where also the HAJI takes up UMRAH but in this, he takes-up UMRAH and HAJJ together and he is called QAARIN; his difference to TAMATTU’ is that he does not change the IHRAM after UMRAH and remains committed to the restrictions that are on him due to IHRAM till the HAJJ is over; he would provide the sacrifice of an animal; the person who has taken TAMATTU’ but does not have the animal to sacrifice (one of sheep or goat is needed in TAMATTU’ though he might keep a share in the cow or the camel if he so intends with other six persons that have the same intention), he would keep SIYAM (three days at HAJJ that are better if consecutive) that would necessarily end at the 9th day of the month named ARAFAH and seven after HAJJ is over (that he might keep even at home and they do not need to be consecutive) making them as ten SIYAM in total; the AAYAT elucidates that this (TAMATTU’ or QIRAAN) is for those who do not have their family (residence) near to the KA’BAH (inside the MIQAT); at all times at the holy site, the Muslims must remain with TAQWA to Allah and they must remain aware that Allah certainly is very severe in giving the punishment to all those who do become an obstacle to their UMRAH or to their HAJJ; Al-Hamdu Lillah.
BAQARAH-The Twenty-Fifth Ruku
197. The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.
198. There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.
199. Then hasten on from the place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful.
200. So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. But there are some people who say, our Lord - give us in the world, and they shall have no resting place.
201. And there are some among them who say: our Lord - grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.
202. They shall have (their) portion of what they have earned, and Allah is swift in reckoning.
203. And laud Allah during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him.
204. And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.
205. And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.
206. And when it is said to him, guard against (the punishment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place.
207. And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.
208. O you who believe - enter into submission one and all and do not follow the footsteps of Satan; surely he is your open enemy.
209. But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise.
210. They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah.
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This Ruku relates few issues that elaborate on the manner of HAJJ for all Muslims but to understand this better, we need to have the concise know-how of the whole procedure that relates to HAJJ; note that HAJJ is the name of visiting MAKKAH and areas adjacent to it with rituals in specific sequence as told by the Prophet PBUH (especially visiting the ground of ARAFAH at the 9th day of ZIL-HAJJAH, the last month in Lunar calendar) according to WAHI; the holy rituals of HAJJ commence from the 8th day of the month for five days ahead when the first step that HAJI makes is the intention for HAJJ taking the EHRAAM that is special apparel for the performance of HAJJ but this is not taken-up by the Muslim women who wear ordinary decent clothes; the HAJI leaves towards MINA that is near to Makkah and he reads ZUHR there and other SALAH and stays up-to FAJR of 9th there; then the second step is that after reading FAJR at 9th he moves towards ARAFAH where he stays till MAGHRIB reading the ZUHR and ASR there; then the third step is that after MAGHRIB when the night of 10th starts, he moves towards MUZDALIFAH reading both MAGHRIB and ISHA there together whenever he reaches there and also FAJR of the 10th; then the fourth step is that he moves back towards MINA from MUZDALIFAH after FAJR before sun-rise at the 10th and reaching at JAMRATUL-AQABAH (that is a huge wall with a chest-high boundary around representing the big Satan) at MINA, he throws seven pebbles on it after the sun-rise; then the fifth step is that he sacrifices a goat or a sheep; then the sixth step is that he shaves-off the hair at his head and after this all he changes the IHRAM coming to ordinary clothes but the HAJJ is not yet over; this day is the tenth of ZIL-HAJJAH; note that there are three JAMRAAT at MINA but on the 10th of ZIL-HAJJAH, the HAJI hits only this one leaving the other two; they both also are represented by walls, that are JAMRATUL-OOLA (that represents the small Satan) and JAMRATUL-WUSTA (that represents the middle Satan), that incidentally come before the big Satan when the HAJI comes towards it from the side of MUZDALIFAH and they are just a little far at the same site from each other; the seventh step for the HAJI is to perform TAWAF of KA’BAH (TAWAF-ZIYARAH) at Makkah that means to circle around the KA’ABAH for seven times starting from the HAJR-ASWAD (the black stone at KA’BAH); each round would complete at the HAJR-ASWAD and at the end of these rounds the HAJI would be at the HAJR-ASWAD for the eighth time; the eighth step is to make SA’I for seven times that is to walk from SAFA to MARWA and back from MARWA to SAFA; each walk is counted so as the walk starts from SAFA, the seventh walk that is final would end at MARWA; after SA’I, the HAJI would offer two-RAKA’AH-SALAH anywhere at the Mosque and then would drink some ZAM-ZAM water if he intends, for which innumerable outlets are provided; the HAJI might perform TAWAF-ZIYARAH with SA’I at any time, day or night, to the sunset of the 12th at the ground or at any of levels of the building around that; it is better to perform it as early as possible after the HALQ that is the shaving-off of the hair, the ninth step for the HAJI is to stay at MINA and hit seven pebbles to each JAMRAT, this time all three of them there on the 11th after ZAWAAL (the commencement of ZUHR) and this process is to be repeated on the 12th after ZAWAAL and that does make the man HAJI yet there still is the final touch to it remaining; the tenth and the final step that the HAJI (who has come from some far-away place) would perform is TAWAF of KA’BAH when he leaves Makkah that is named as TAWAF-WIDA, the farewell circulation; this finally concludes the holy rituals of HAJJ and the person going through all these holy rituals finally becomes HAJI; Al-Hamdu Lillah; the first AAYAT of this Ruku tells that HAJJ is specifically related to few specific months (these are SHAWWAL, ZIL-QA’D and the ten days of ZIL-HAJJAH up-to its FAJR); so if the person takes EHRAAM for TAMATTU’ at SHAWWAL and performs UMRAH then waits by change of the EHRAAM for the commencement of HAJJ (from the eighth of ZIL-HAJJAH) and takes it up then, his TAMATTU’ is valid; whoever takes-up HAJJ by intention (and takes EHRAAM), he must not make any foul talks or any sinful activity and he must not quarrel with others at HAJJ; he must do all good deeds possible there and Allah certainly knows them all; he must take his needed provisions there as they are better to take as they enable the person to manage his necessities in foods and drinks and the basic sustenance by his own; the best thing among all things to carry certainly is TAQWA to Allah so that he must have that with all attention towards the commands of Allah as this actually denotes that he is the person having wisdom; the AAYAT provides this direction as some of the persons coming to HAJJ thought that taking nothing with them denotes more of their trust in Allah and it happened that they would beg for sustenance at HAJJ; note that the AAYAT implies that TAWAKKUL (the trust in Allah) does not mean to do nothing and then trust Allah but the Muslim person must do whatever possible for his necessities and then trust in Allah; the statement that “tie your camel and then have trust in Allah” provides the message well and it also tells that Islam cares for the Muslims to live-on with virtues remaining in the ordinary business of life; Al-Hamdu Lillah; AAYAT-198 tells that there is no problem to seek some financial dealing even at HAJJ when it does not become any hurdle to the holy rituals in HAJJ; it tells that when the HAJI come to MASH’AREL-HARAAM (at MUZDALIFAH) from the huge grounds of ARAFAT (that is three miles east of MUZDALIFAH) then they must remember Allah (and praise Him as much as possible) as Allah has guided them well though before that, they were lost in unawareness; this and the AAYAT ahead tells all Muslims to stay and return from the grounds of ARAFAT and not to stay out of it; the reason for this direction was that the QURAYSH (and few of other tribes) thought their selves as an exception to going to ARAFAT (as it was out of the sacred area of HARAM); they stayed at MUZDALIFAH and omitted this most important of holy rituals for the HAJJ; they were directed to visit ARAFAT too and remain in the normal procedure for HAJJ with other of HAJI who all would then return to MUZDALIFAH from there and from MUZDALIFAH, they all would then return to MINA; if they had omitted it previously after the HAJJ became FARDH (obligatory), Allah would forgive that and have mercy; Al-Hamdu Lillah; at all places in HAJJ, the Muslims must concern their-selves with the total remembrance of the true Lord Allah instead of the remembrance of their forefathers as was the custom when Islam had not taken hold of issues there; the Ruku tells that even at the times of HAJJ, there are such people that ask Allah for all the worldly things without any concern to AKHIRAT so they would not receive any of its blessing from Allah; but as for those among them who ask Allah for HASANA in the world and also for HASANA in AKHIRAT and to provide protection from the chastisement of the fire, they certainly would receive their good returns for whatever virtues they had earned at the worldly life; Allah certainly would provide for their accounts fast when He gives TOFIQ for all good deeds to such good persons at the worldly life and at AKHIRAT, He certainly would provide them with the good placement at JANNAH; Al-Hamdu Lillah; note that HASANA means all the good blessing of Allah (that provides the good sustenance with ease at the worldly life and that provides the worthy place at JANNAH with all safety ahead from the chastisement of fire); Al-Hamdu Lillah; this is the best of DUA that the HAJI would make when he gets the first glimpse of the KA’BAH and he would also recite it at the circulation of the KA’BAH at the last phase of each round as he walks towards the HAJR-ASWAD; Al-Hamdu Lillah; the Ruku commands the Muslims to remember Allah most highly in the few days ahead too that are the 11th and 12th and 13th of the holy month (when he is at MINA); he might return after two days at the twelfth or he might stay the thirteenth too but in any case, he must remain totally attentive to Allah and must always remember that all persons would be gathered in front of Allah to receive whatever they deserve; Al-Hamdu Lillah; this statement notes that the Muslims at HAJJ (specially at ARAFAT) seem to be at the Day of HASHR (the first day of AKHIRAT) with their white sheets on them and as such, HAJI would find his attention going towards that Day of HASHR there when all would get the result to their belief and to the deeds that they did according to that; the Ruku proceeds to tell about such hypocrisy in someone among the peoples who is good in speech about the worldly matters and even makes Allah witness to whatever he says but this kind of person actually is most argumentative for his worldly cause; he cares only to damage the fields and the cattle of others so as to introduce FASAD at the environment and certainly, Allah does not appreciate FASAD; when such person is asked to better his deeds with total attention towards Allah and prove himself true to the statement that he is one of Muslims, his pride takes him over to commit sins so his dwelling place would be the hell-fire that is the worst of dwellings; here, the AAYAT presents the psychological issue of the hypocrites explicitly; there actually is no reason to cause FASAD for them yet just to satisfy their psychological inclination (that has its basis on “I, my, me”) to show how highly placed they are, they act to bring FASAD (much hardship in the practice of Islam); by this, they seem to convey that as they have done it then it has validity so people must follow their lead and not challenge them; in contrast, there are other persons among the peoples who have given their-selves totally to obey the commandments of Allah for His pleasure; certainly, Allah is Most Caring towards all these slaves of Allah; Al-Hamdu Lillah; the AAYAT ahead addresses the Muslims to enter Islam fully and accept all its basic teachings so as not to do something by their own desires in this respect; they must obey Allah in all the clear fundamentals in all issues of the life as their reservations by their own desires here would result in their exit from the fold of Islam; the notable thing is that leaving the Islamic fundamentals by their own desires is actually their inclination towards the temptations of the Satan who is the most bitter enemy to the Man; their desires certainly are aired by his incitement that mostly lead to BID’AT (practice against the SUNNAH) when these persons are uncaring towards Allah; if anyone deviates from the right path even when he has received the clearest of the true Guidance (by the Quran) to the right path then he must remain aware that Allah is AZIZ (that means that He is able to provide for such happenings that keep the world to His will by His authoritative measures so no one becomes able to cause such deviation at the world that leads it away from His set manner for it or becomes such threat that causes high FASAD for much length of time) and HAKEEM (that means that He is shaping all things towards the way He intends, even by the works of the Man, and it takes many years sometimes to see how things have turned much favorable for the practice of Islam); Al-Hamdu Lillah; the last AAYAT asks if the wrongful people are waiting for the Day of HASHR to take place when Allah and his angels would come where the clouds would be providing shades to the area and all matters then would be settled; Allah only would settle all matters at His honorable court then; Al-Hamdu Lillah.
BAQARAH-The Twenty-Sixth Ruku
211. Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil).
212. The life of this world is made to seem fair to those who disbelieve, and they mock those who believe - and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whomsoever he pleases without measure.
213. (All) people are a single nation; so Allah raised prophets as bearers of good news and as persons that warned; and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.
214. Or do you think that you would enter the garden while yet the state of those who have passed away before you, has not come upon you; distress and affliction befell them and they were shaken violently, so that the Apostle and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh!
215. They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it.
216. Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.
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The Ruku commences by telling the Muslims to ask the Bani-Israel how many rulings Allah gave them for their guidance (but they chose to disobey Allah by changing the manner of their application and by avoidance of their application); whoever changes the NEMAT of Allah while he has understood its demands well, Allah would punish him strictly at AKHIRAT; note here that NEMAT i.e. the blessing from Allah means that the true believers in Allah live upon the Islamic teachings by the awareness of the manner to practice those teachings in any situation with integrity for AKHIRAT; Al-Hamdu Lillah; those insincere persons to Allah who incline towards worldly attractions (property, cattle, possessions, finances at hand and social status), they get more inclined towards these worldly attractions as the time passes on and it leads them to develop such concept that they mock the true believers that are on the right path; the believers that they mock, have total belief in Allah that He only is the true Lord and they care for AKHIRAT only so their efforts actually remain only to its gains i.e. JANNAH (the Paradise); at AKHIRAT, these good believers certainly would have the much higher good status upon these insincere disbelievers that incline towards the worldly attractions; Al-Hamdu Lillah; Allah tells them that they must understand that in the world (that is the place of examination for the Man), He provides abundance of the worldly things to all types of persons whether the person cares sincerely for Him or not but the AKHIRAT certainly is for those only who are truly sincere to Him; this mistake actually is historical that many persons (and even nations) have committed that they thought their abundance of worldly gains as the sure sign for their acceptance at the court of Allah; they believed Him as the Creator of the earth and heavens but they did not accept Him as their true Lord and the manifest goodness in the material success that they saw for their-selves led them to conceive that Allah is pleased with them; this grave mistake was committed by Satan when he saw Adam-AS weaker in the physical aspect that he did not obey Allah to prostrate towards him; all blessings that Allah provides to the Man become NEMAT for him only when he applies them at his worldly life strictly according to the rulings provided to him by Allah, the true Lord, as then only it denotes the pleasure of Allah as the abundance of the manifest worldly possessions in themselves are no guarantee to His pleasure though they certainly increase the liability for the person that has such possessions; Al-Hamdu Lillah; AAYAT-213 ahead tells that all the peoples were on the right path yet with the progress of the time, people challenged each other on their deeds and this caused much high friction among them; there were two such periods where all the peoples lived as one UMMAH (whole nation) and one of them was when Adam-AS and Eve-AS came to the earth and had offspring; as Adam-AS lived his worldly life to about 1000 years, he saw that his children remain on the Guidance as one UMMAH to the right path so the differences if any, did not become any high challenge among them; the other period was when Noah-AS took the true believers on the Ark he had made by the direction of Allah when the peoples among his nation (that lived at the area inside the ancient Mesopotamia) had taken divisions in them; the disbelievers then were drowned by the extremely huge amount of waters that filled whole of their area while Noah and all those with him started the life anew when their Ark landed at JUDI (the mountain at the border of Turkey and Syria at the east of river Tigris); this was the time again that all the peoples lived as one UMMAH and as such, Noah was Adam the second; the AAYAT in study relates to this second period when it says that “all peoples were one UMMAH” but after the death of Noah-AS and after the elapse of the time-period comprising of few centuries, the people then began to show differences again and for their guidance, Allah sent His Messengers towards them; the Quran had named HOODH-AS and SALEH-AS (that came before Abraham-AS) who had given the message of Allah to their nations AAD and THAMUD respectively; the rejection of these nations to the message caused their destruction as we find in Surah HOODH (besides other places) at the fifth and the sixth Ruku; Allah made Abraham and his descendants caring to the good fundamental teachings of Islam for the true guidance and with Joseph-AS (Yusuf-AS), these good teachings entered Egypt too; it was about 300 years after the death of Joseph that the birth of Moses-AS took place at Egypt in Bani-Israel; after him (and Aaron-AS and Joshua-AS), Allah sent many other Messengers too in Bani-Israel who gave the good tidings of JANNAH to the believers of the true guidance and the grave warnings of the hell-fire to the disbelievers; Allah provided the rulings to follow in all matters of life through the Messengers so that this eliminates the differences between them; even after the clarification how to deal with matters at hand by the true guidance, they went on to increase their differences as the persons at the charge of their matters saw that this gives them more worldly benefits and high worldly status among their own faction; the term “BAGHYAM-BAYNAHUM” (competing dishonorably among themselves) gives the indication that it was that wrongful psychological leaning which is based on “I, my, me” for the sake of worldly benefits that has led many away from adherence to the true guidance; in this situation, Allah gave TOFIQ to the good believers in Him to accept the true guidance by His will (BE-IDHNEHE); the notable thing here is that as now, there are no more Messengers of Allah to come at the world, we all Muslims have to provide the message of Allah to all the persons that are unaware of it but just as the Messengers were not liable to see that those persons do accept the true guidance, we also are not liable to see to it; Allah, the true Lord, certainly guides those who get the true guidance by His will to the right path and He only knows all of those who are the most rightful to it; Al-Hamdu Lillah; Allah asks the believers in Him if they think that only the statement for the true Belief would be enough for their safety at AKHIRAT; that is not so but in-fact, the Muslims have not yet received anything similar to the believers that had passed before them; those good believers had faced afflictions and adversities and they were much shaken by the difficulties in their situation whereas the Messenger even and the good believers with him too stated to ask when the assistance of Allah would appear; Allah had answered that He would certainly provide that soon; this plainly told the Muslims then that they have to show high patience in the situation they are in where the challengers to Islam are much severe to them and much high in quantity; however, they would soon come out victorious of all this and would have much ease after the high patience they adhere to; Al-Hamdu Lillah; the AAYAT ahead commands to spend whatever possible in the way of Allah so as to wash away any inclination towards the accumulation of the worldly possessions; SAHABA (the companions of the Prophet PBUH) had asked what amounts should they spend and here Allah tells about the persons that are most rightful to get it when the Muslims better in wealth spend it in the way of Allah (this is appreciable SADAQAH other than ZAKAH); the most rightful persons in sequence to get the amounts are the needy parents, needy relatives, needy orphans, needy MASAKIN (the earnings of whom are insufficient for their genuine needs) and needy wayfarers; and whatever good deeds that the Muslim person does by the amounts he has earned by rightful means, Allah knows that well (and He would provide the returns to that at AKHIRAT); this was for the recipients of SADAQAH and at the next Ruku, Allah tells Muslims about the quantity of amounts to spend; the last AAYAT commands the Muslims to fight JEHAD in the way of Allah; note that Surah Muhammad (that had descended before Surah BAQARAH) had already provided the command of JEHAD and here the AAYAT notes that though some of the Muslims find it hard yet it actually is one of the greatest blessings of Allah upon all Muslims; note also that there is difference in the sequence in which the Surah descended and in the sequence in which they come at the Quran; Al-Hamdu Lillah; Allah knows for certain and the Muslims do not yet know the high wisdom for this command of QITAL (the fight against the disbelievers who challenge the Islamic teachings; that is also named JEHAD though this term JEHAD is more wide in its meaning than QITAL); note here that at Makkah, Allah had asked the Muslims to take-up highest of patience and not to respond by any physical measure against their oppressors; then at the beginning period after Hijrah at Madinah, Allah asked them to defend even by physical measures if and when necessary (keeping the attacks to the minimum and only taking them at some high necessity); then after some period of the battle of AHZAAB, the pact of HUDABIYAH took place that rendered much peace to Muslims and much space to increase their good numbers by TABLIGH (that means to provide the teachings of the Quran with the clarification of its practice as SUNNAH has provided) and as the pact came to its end, Allah allowed the Muslims to take-up QITAL at high scale even in attack wherever necessary; however, there are conditions for the issue of QITAL/JEHAD by attack and I, MSD, would presently state its five most notable conditions by using here the term JEHAD only; Al-Hamdu Lillah; the first is that it is necessary for Muslims to convey the basic Islamic Teachings explicitly to the enemy before the JEHAD that the Muslims initiate; the second is that the enemy they fight against, has not only rejected Islam but even the offer to formulate a respectable pact with Muslims in clear terms either with the agreement to pay JIZYA (monetary tax for their protection) or without it; if they break-up their agreement especially without information, that would bring them at the position where, with other conditions of the aggressive JEHAD intact, the Muslims would have to challenge them immediately as this breach even asks for the defense of Muslims at such occasion; the third is to fight that strictly under the command of the wise & courageous Islamic commander with full sincerity to him in that JEHAD; the fourth is that each of the warrior himself shall be such Muslim who avoids major sins with high commitment to Islam and the fifth is that Muslims have gathered the necessary physical force to fight the enemy with high caliber; there is much detail to these conditions at the books of FIQH for those who intend elaboration on these; note that missing of any of these five conditions renders the initiative to JEHAD unnecessary though Muslims would fight JEHAD in defense most enthusiastically against the enemy where they are challenged and they certainly have no such conditions to see at such defensive JEHAD; note also that the Quran does ask for JEHAD (in the meaning of QITAL) at different places but sometimes it takes-up the matter with the understanding that the disbelievers have rejected the message of Islam and sometimes advices the Muslims where the disbelievers have broken their pacts with the Muslims and have shown explicitly by their attitude that they have rejected the message of Islam; this asks for the highest of caution in comments upon the AAYAAT related to JEHAD to which sadly those who do not understand the expressions of the Quran, do not pay any attention and as such, come to such meanings that challenge the teachings of the Quran rather than interpret it correctly (please read my writing “The Expressions of Quran” that is available at the net); in this discussion, note also that the true Muslims actually are the force of Allah upon the earth and they certainly have committed their-selves to see that His authority is never challenged in any manner; this is the reason that at necessity, they certainly had called for JEHAD where the conditions allowed them to initiate it; Al-Hamdu Lillah.
BAQARAH-The Twenty-Seventh Ruku
217. They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while a disbeliever - these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide.
218. Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful.
219. They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the AAYAAT that you may ponder.
220. On this world and the hereafter. And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the peace-maker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise.
221. And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His AAYAAT to men, that they may be mindful.
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The Ruku starts by the statement that SAHABA (the companions of the Prophet PBUH) ask you (O Muhammad PBUH) about the QITAL (the fight) in the months taken as sacred so tell them that to fight at those times is highly bad yet those persons who stop the Muslims from living by the commands of Allah and show ingratitude to Allah and show disregard to the MASJIDUL-HARAAM (where KA’BAH is located) as they turn-out Muslims from there, that is even more highly bad; the reason to state this issue was that the Muslims at some travel came face to face with some infidels that they challenged and as the fight took place, they killed one of those infidels; they thought it was the last day of the sixth lunar month JAMADUS-SANI but it turned out to be the first day of the seventh month RAJAB that was among the four months taken as sacred at Arabia when the fight ceased by the unwritten law of the land; as the infidels created commotion on the issue, Allah replied in the favor of the SAHABA who had challenged the infidels at travel that though it is wrong that they broke the unwritten law (and that was by the misunderstanding on their part) yet much more wrong is what the infidels at Makkah had done purposely that they had not cared for the sanctity of the place where the Holy KA’BAH is located and did whatever possible to stop Muslims from applying the commands of Allah; this actually is FITNAH and it is much more blamable than what the Muslims did even if they had killed one of the infidels; the AAYAT tells the Muslims clearly that these persons would not stop challenging the Muslims at the battlefield so that they might turn them away from their DEEN (i.e. Islam) if that becomes possible for them; the AAYAT states the dire consequence of leaving Islam that whoever from among the Muslims does fall into that trap and leaves his DEEN and dies in that condition of disbelief, not only his belief but his deeds also would go to waste at the world and at AKHIRAT, such persons would become the inmates of hell-fire where they would remain forever; the AAYAT ahead tells that those who have accepted Islam truly at Madinah and also those who have accepted Islam truly and have migrated to Madinah and they all have fought in the way of Allah, they rightfully hope to get the blessings of Allah; Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah; the SAHABA had also asked about the liquor and the gamble; the AAYAT provides the answer that they carry much sinful things though they do have some benefits (as liquor might bring much heat temporarily to the body); but certainly, their sinful factor is much more noticeable than their factor for benefits; the statement of this AAYAT tells that if something is much wrong by the ruling to consume or to apply but it presents few worldly benefits too, those would be ignored and their ruling would remain as strictly prohibited; Al-Hamdu Lillah; note that the Quran gave three rulings that relate to steps in prohibition of the liquor/wines and this AAYAT-219 of Surah BAQARAH provides the first of them; the second came at Surah NISAA-43 that asked not to go near the SALAH when intoxicated and the third came at Surah MA’EDAH-90 that finally prohibited it in clear terms; this is significantly notable example for the prohibition of something in steps that had penetrated in the life-style of the peoples in Arabia at that time; Al-Hamdu Lillah; the AAYAT refers again to the question that SAHABA had asked about what amounts they should spend; Allah tells here that whatever amounts they find in excess with them than their necessities, they would spend all of that; note that the answer is only one word “AL-AFWA” (surplus) and it expresses the issue in total clarity; Al-Hamdu Lillah; as everybody knows his necessities better so he individually is liable to decide how much he would spare that would not cause any issue to him in the near future; the Muslim does not need to care for the distant future as that goes against the good concept of TAWAKKUL upon Allah and he must have utmost care for his needy fellow-beings; Islam asks the Muslim person to live the worldly life upon necessities while remaining as charitable as possible to provide ease to all the needy persons yet for AKHIRAT, he must be most caring to his own self in the very best possible way living within the ordinary business of life; Al-Hamdu Lillah; Allah tells that this should make the Muslims consider what status the worldly life has and what standing AKHIRAT claims; certainly, the life here only is the travel towards the destination (AKHIRAT) for which all Muslims must be highly concerned; Al-Hamdu Lillah; the AAYAT also clarifies about the amounts belonging to the orphan children (for which SAHABA worried if their amounts might be utilized at the foods that all of the household shares together though even their own money had part in it); it allows this sharing of foods provided every person who has the orphan children in his custody, remains sincere to their care as by Islam, they are his brothers; Allah knows the sincere persons that are in contrast to the insincere ones; if He had intended burdens to the Muslims, He would have asked them to keep their account totally separate; He is Mighty (so He enforces His commands whenever He intends) but He also is Most Wise (so He always provides such commands to the Man with His justice that is according to the satisfaction of the character of the Man and not adverse to it); Al-Hamdu Lillah; the last AAYAT of the Ruku that is AAYAT-221 forbids the Muslim man to marry any of women that is polytheist until she truly accepts Islam as the Muslim slave-woman is better to take as wife than to marry such woman, even if her looks are pleasing to him; it also forbids the Muslim man to marry his daughter to any of men that is polytheist until he truly accepts Islam as the Muslim slave is better to marry his daughter than such man, even if his elegance seems appealing to him; note about the virgin girl that her father is authority (WALI) over her in the issue of marriage though he would have to get her permission when he has decided the issue; however, the mature widow might decide for herself in this issue though it is better that she prefers the choice of her father even at such situation; as the living manner at that time allowed slavery so the AAYAT takes the note of it; now, slavery has become obsolete (insha-Allah for good) yet the ruling at the AAYAT is firm that it is HARAAM (totally prohibited) for the Muslim person to marry any of polytheists; the reason to avoid such marriage is that the polytheists call towards the hell-fire (not only by their words but also by their living manner) and Allah only calls Muslims towards JANNAH (paradise) and His mercy to them; so the Muslim person asks for JANNAH time and again with the plea for mercy as that is his living manner; Al-Hamdu Lillah; may Allah give all Muslims TOFIQ to fulfill all the commands of Allah with total attention towards Him; Al-Hamdu Lillah.
BAQARAH-The Twenty-Eighth Ruku
222. And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.
223. Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers.
224. And make not Allah, because of your swearing (by Him), an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing.
225. Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.
226. Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful.
227. And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.
228. And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.
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AAYAT-177 had presented the concept of virtues where it had told about the true Belief and the deeds that directly relate to it and then the Surah went on taking all issues related there; it addressed the pillars of Islam (as reported in Ahadith) that are the acceptance of the true Belief by heart which the Muslim person would also state by words that he worships only Allah (the true Lord) and that he believes by heart that Muhammad PBUH is His (last) Messenger; reading of the SALAH daily; paying of the ZAKAH yearly (and other amounts in charity whenever possible); keeping the SIYAM (fasts) in the holy month of RAMADHAN; performing the HAJJ once in the lifetime; in addition to these five, the Surah presents how Muslims ought to take care for their contracts that especially include those contracts that are related to the matrimonial dealings and that are related to economics; Al-Hamdu Lillah; the study of AAYAAT at this Surah have also provided us the rulings for JEHAD while the issue of optional SADAQAH (amounts to give other than ZAKAH) is yet to come in detail ahead; Al-Hamdu Lillah; from this 28th Ruku of the Surah up-to its 31st Ruku, the AAYAAT present the issues that are related to women where we find even the discussion for the contract of NIKAH (Marriage) and TALAQ (Divorce) in some extensive detail; this discussion is in accordance to the mention of the fulfillment of contracts at the AAYAT of virtues; Al-Hamdu Lillah; the Ruku commences by noting the question that SAHABA presented to the Prophet PBUH which relates to the ruling about menstruation; it asks the Prophet PBUH to reply that it is an impurity so the Muslims must avoid the sexual relation to their wives at such period and wait until they fully cleanse their-selves after it ends; the Quran relates its ruling to observe as its subject matter is to provide the Guidance to the right path; however, for its physiology, note here in brief that the lining at uterus (that is known as endometrium) sheds blood in menstruation when after the sexual relation, the ovum (the female egg) is not fertilized or the fertilized ovum fails to attach to it properly in time; this bleeding period may vary from 3 to 6 days in different women all being normal while the menstrual cycle is the time period in between the menstruation and it is considered about a lunar month normally yet it may vary and would still remain to normal; the menstruation depends on the hormones produced by the ovaries (the female organs inside) and these are in abundance when the ovum is released (that happens each month) to nourish the endometrium; they start the preparation of the endometrium for a possible pregnancy yet when that does not take place, the hormones diminish considerably that in return causes the endometrium to deteriorate; that deterioration in return causes the blood to flow outside that is named as menstruation; the uterus heals itself within a month for any pregnancy that might take place then and the cycle goes on till there are no more ova for the ovaries to release (in the late forties mostly); Al-Hamdu Lillah; the AAYAT tells ahead that when they do cleanse their-selves then their husbands might take-up the sexual relation with them but only by the manner that Allah has allowed; this means that Allah has prohibited strictly the asking of any un-natural manner in the sexual relation even with the wife and it must strictly remain to natural; it tells that Allah certainly appreciates those who keep their-selves clean inside by asking mercy of Allah time and again and He certainly appreciates those who refrain from any unlawful proximity to their wives at menstruation so as to keep their-selves clean outside; He certainly appreciates those women too who cleanse their-selves totally well after the end of their menstruation; Al-Hamdu Lillah; note that the menstruating woman would not read the SALAH or keep the SAUM (fast) though she would only have to make-up for her missed SAUM afterwards; she would not enter any Mosque and would not touch the Quran or recite it at such condition (though she is allowed to read its translation or the comments upon it even in this condition); note also that there is no problem for the man to eat at the same dish with his menstruating wife or to drink from the same glass and even the same water; note here for the AAYAT ahead that the Quran guides to the right path in the clearest manner but this needs sometimes to present few of issues very boldly because of the rulings that had been asked about them; here the AAYAT mentions that it is not disallowed for the Muslim man to take different postures at the sexual act with the wife (when he cares to keep it natural) as she is his tilth that yields crops for him; it is interesting to note that by mentioning his wife as his crop-field and by the term “QADDIMU-LE-ANFUSEKUM” (send forth for your own-selves), the Quran mentions the sexual act as the planting of the seed at the field (that is his wife) and the receiving of the crops (that is his offspring); this simile is well-represented in the dreams where if the virtuous man sees him planting the seeds at the field, he would get married soon by the will of Allah or if married, he would father some virtuous child in the near future by the will of Allah; Al-Hamdu Lillah; the AAYAT guides attention at TAQWA to Allah even in this intimate relation with the wife as everyone has to stand in front of Allah to answer for his belief and his deeds; so O Prophet PBUH, give good tidings to the true Muslims who care for His commands at all times and at all places; Al-Hamdu Lillah; AAYAAT-224 and 225 ahead give the ruling on the oaths that a person takes to do or to refrain from some act; note here that taking false oaths is one of the major sins and those persons who do that at courts of the law, they ought to see what fire they actually are buying for their-selves; note also that where the person has the habit of saying “by Allah” at statements randomly so this issue is of no consequence (though he would try to avoid this as best as he is capable of) and the ruling for this is that Allah does not account for that; likewise, if someone takes an oath on some past event that it has happened and it has not taken place but he is truthful in his oath according to the best of his knowledge, Allah does not account for that futile oath too (though he would improve his observation and would try to be most careful to state something that might have more than what he gathers); Allah takes such oaths only as accountable when the person takes them intentionally and they relate to the future to do something or to refrain from something in clear terms; these AAYAAT do relate to expenditures that are connected to the ruling towards women in some manner; the AAYAAT tell that the Muslim person must not take such oath that becomes hindrance to virtuous tasks because these are the tasks that lead the Muslims to TAQWA to Allah and that in turn leads the Muslims to live harmoniously with each other; Al-Hamdu Lillah; AAYAT-226 rules that those persons who make EELA to their wives, they have four months to consider (and revise) their decision; if such person cohabits with his wife, she would not be divorced and he would pay the expiation for his broken oath (providing foods or clothing to 10 needy persons; see Surah MA’EDAH-89); note that EELA means such oath of the man that he would avoid any intimacy to his wife or wives for four lunar months ahead; note that it is disallowed in Islam that the law of the land among the Muslims ask the husbands to remain away from their wives for more than four months but some institutions as of now (specially the prisons), highly challenge this good Islamic stance; I, MSD, have written about the Islamic Jurisprudence at my article “The Islamic Guidelines” that passes for a booklet that elaborates on the matter; may Allah give the good Muslims the good wisdom to apply the Islamic commands in all the fields of life; Al-Hamdu Lillah; if someone takes such an oath for lesser period than four months then this is an ordinary oath and that also is sometimes loosely called as EELA; note that the Prophet (PBUH) had made an ordinary oath once to keep away from all his wives for a month as they had demanded more expenses for their household requirements because the Muslims had gained much wealth due to the conquest of different lands and had achieved abundance; the Prophet PBUH disliked this demand and took that oath which is loosely termed as EELA but he gave the expiation for his oath after one month and did not prolong it; note also in the ruling of EELA that even if the four months pass, the couple might marry again if both agree to it though that would be the new contract for marriage between them; Allah says that He would forgive them and would show mercy to them if they reconcile and manage their affairs together; but if the man has decided in final terms that he would divorce her then Allah does hear the plea of the offended side and He knows the situation that exists between them quite well; Al-Hamdu Lillah; the last AAYAT of the Ruku presents few rulings for the divorced woman; note that the marriage is such issue between the man and the woman that has the aspect of contract and the aspect of love; without any love between them, the contract might become a burden; note also that this contract basically takes place due to the word of the man (and of the woman) and Allah has provided the right exclusively to him to end the contract only by his pronouncement of words; the notable thing is that the man has the right to divorce yet it is limited to three pronouncements for life and so he might reverse it when he has uttered it up-to two only; the procedure to it is that he must pronounce the divorce in clear terms only once in the menstrual cycle that is the time period of her physical purity in between the menstruation in which he had not made any sexual relation to her; after the divorce the woman would spend three of her periods named as her IDDAT; note that if she is pregnant, her IDDAT is to the child-birth even if that occurs just after the divorce; in this period, if the man has pronounced the divorce to her one or two times, he might reverse his verdict by his verbal note or by sex-relation with her; but he would reverse it only in the due period of her IDDAT as at the end of it (just as she cleanse herself from the third menses), he loses the right to keep her as his wife due to the consent she had given for their marriage; after her IDDAT, he would keep her as his wife only when they agree to remarry and that would be the new contract among them; this AAYAT-228 tells that the divorced woman would stop herself to remarry until she had passed three of her menstrual cycles (the end of her third menses would mark the end of her IDDAT when she had cleansed herself); if she really believes in Allah and the Day of Judgment, she must not conceal if she is pregnant or whenever she gets her menses if they are irregular (so that the count of her IDDAT remains appropriate for which her word has validity); their husbands have the actual right to take them back in care in their IDDAT if their husbands really intend to reconcile the issues between them; the women also do have rights yet they are in accordance to the duties that they have to see to as women (note that whatever rights the West has given to the woman as of now, it has given those taking her as another of men only); the men do have prominence over them; Allah certainly is Mighty (so He commands as He wills and He has provided this prominence to the Man at the worldly life) and He certainly is Most Wise (so He knows who is better qualified for this prominence); Al-Hamdu Lillah; note here that though at the worldly life, the man has the prominence over the women (for her complete security in all manner) yet they both are equals at AKHIRAT where the higher status certainly would remain for those only who have the best of the true Belief in Allah and who work in accordance to that in the best possible manner; Al-Hamdu Lillah.
BAQARAH-The Twenty-Ninth Ruku
229. Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust.
230. So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for the people who know.
231. And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's AAYAAT for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.
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This Ruku elucidates the issue of divorce and gives commands that relate to its validity; the first AAYAT tells that if there is no option left but to pronounce divorce, then the man might pronounce it twice only; after that either he takes his wife back to him as the rulings allow him or either he leaves her in the best of manners; he is disallowed to take anything from his wife that he has provided her (even if that is very huge sum of money); however, if it becomes clear that they both are unable to fulfill the demands of the family life together as Islam asks of them then the woman would ask him for divorce and in this situation, she would ask that with the willingness to surrender to him some of the amounts she had received from him (in MEHR that is the necessary amount of money for him to pay to her for the marriage) or from her own resources; note that the woman is at more disadvantage when they both are unable to fulfill the demands of the family life together and with that, she does not have the right to divorce her husband; as such, she is liable to pay amounts to her husband so that he releases her of the bond of marriage (though it is better he does that without any claims) and she might commence her life with another better husband anew; Allah guides all persons that He has set these limits so they must keep inside them and must not trespass; those who trespass by going beyond these limits, they certainly commit injustice not only to their own selves but also to the whole environment they live in; this notes the delicate nature of the relationship between the man and the woman that they both have to care for each other even at times where the worldly benefits to their own-selves are at stake; if the man pronounces the divorce on his wife for the third time, the divorce would become irrevocable; then the chance of their remarrying are very meager as that is possible only when someone else marries her and then by some chance, he also divorces her (or he dies); so after her IDDAT, she might remarry her first husband if both do agree to that with the sincere intention to sort-out issues well together to fulfill the demands of the Islamic manner of the family life; the AAYAT says that these demands are provided here in clarity for all those who do intend to learn them (and put them into practice); Al-Hamdu Lillah; the AAYAT ahead tells the man to care about the Islamic code of morality by his own as he has the right to pronounce the divorce to his wife; he must never abuse any of those rights that Allah has provided to him and this specific right has much delicacy; if he pronounces the divorce to his wife, he would either revoke it with all intention to reconciliation or he would either leave her to live her life by her own in the best Islamic manner she deems fit; but to revoke it just before the end of her IDDAT and then again to pronounce the divorce for the second time (as he has the right for it) so that she tastes the trouble she has caused to him (by his viewpoint) would certainly cause extreme discomfort to her; she would have to start her IDDAT all over again without any negative doing on her part and that is injustice; the AAYAT indicates that whoever abuses the right he has in this way, he actually commits injustice to his own self (as she has been his wife remaining so very near to him); he must not turn the guidance that Allah has given to him into some jest but he must remember that Allah has given the Muslims the NEMAT (blessing) that means He has provided them TOFIQ to live upon the Islamic teachings by the awareness of the manner to practice them in any situation keeping well their integrity for AKHIRAT; so he must remember that Allah has descended upon them the KITAB (the book; especially all the commands that it presents) and the HIKMAT (the wisdom that tells how to put that book into practice); so this KITAB and HIKMAT when the Muslims keep to it and spread its teachings to all the peoples of the world are truly the NEMAT to them; all the Muslims must develop TAQWA to Allah as having some rights does not mean that they seek ways to make those serve their passions so they would apply them with their attention towards Allah as He is the Knowing of all things and He certainly knows well all of their intentions; Al-Hamdu Lillah.
BAQARAH-The Thirtieth Ruku
232. And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know.
233. And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do.
234. And for those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.
235. And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you will mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.
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The first AAYAT of this Ruku tells that when the divorced women have completed their IDDAT, no person would stop them from remarrying and this includes even her previous husband to whom she might remarry if he had pronounced the divorce to her one or two times (that is revocable at the IDDAT yet after it, they might remarry and this marriage would be the new contract between them though he would lose the right to the pronouncement of divorce at her according to the times he had given it); that is the best course to take for the true Muslims in this matter and more leading to the purity in the physical and the spiritual sense; no one other than Allah is aware of all aspects of any matter so everyone must accept whatever He provides him; Al-Hamdu Lillah; the mothers must provide the milk to their infants for two years if they intend to complete the total term for feeding the milk to them; and the father to the child is liable to see to her basic physical needs (according to his endurance and according to the good norms of the Islamic environment); neither the mother nor the father should be troubled for more than endurance due to the love for their child; (if the father dies), any of his well-off heir that is the one of the closest relatives to the infant would see to the needs of the infant in the same manner; if the parents need to discontinue the feeding to the infant by their mutual assent after their consultation (before the full term for it), that even is not adverse to them; the man might employ any woman to feed the infant by her milk if there is some issue for the mother to feed the infant so even that also is not adverse to him when he cares to provide that employee the due amounts without any resentment according to the good norms of the Islamic environment; all persons must develop TAQWA to Allah (i.e. the attitude of the heart which means that all the Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope to Him that He would keep them safe from the Satan at all times and at all places;); at such state, his good deeds according to his true Belief become the evidence to his inner peace; the AAYAT tells that all persons must know that Allah sees the inside of all persons totally well so their intentions must be good and their deeds even better; Al-Hamdu Lillah; note that even the divorced mothers would feed their infant to the full term while the necessary expenses for the child would be upon the father up-to seven years for the male child according to FIQH and up-to the puberty for the female; he would get the custody of them at that respective ages but before that, the mother is liable to their custody though if she marries any person that is not of the very close relatives to the children, she would lose their custody then and there; the AAYAT-234 ahead tells about the IDDAT of the widow when she loses her husband by death and that is four months and ten days; this term is counted for convenience as one hundred and thirty days though the lunar months would amount to a day or two lesser; she would be free of the IDDAT at the day-131 while this also is notable that the day-1 for the count is the day when her husband dies; so at the end of their IDDAT, there is no adversity to anyone if they try to remarry remaining within the good norms of the Islamic environment; and Allah certainly is Well-Aware of all activities of all persons; Al-Hamdu Lillah; note that the Islamic environment manifests in such manner that the unmarried women are difficult to find and need search (as men are allowed marriage to more than one women up-to four at one time if they are able to take-up their liability towards their wives well) so if the unmarried women are more in quantity than the men that need to marry at some environment, it needs the care of all good Muslims that they turn it to the better manner according to Islam by their good efforts therein; Al-Hamdu Lillah; the last AAYAT of the Ruku tells that there is no harm for the man in giving the hint to the woman at her IDDAT that he has the interest to marry her or in keeping that intention in his heart; this tells about the psychological leaning of the normal woman at such condition that when the unrelated man talks to her about something necessary to address, she has the insight to see even then if there is anything else related to her that is going inside him; Allah knows well when any of the men has concern towards her but he must not promise her secretly (about taking her into marriage) but speak in accordance with the norms of the Islamic environment (as providing hints to his inclination towards her only); any secret involvement might lead to some wrongful activity on the part of the man that must necessarily be avoided because the good deeds do not need secrecy while the bad ones ask for that; but such hints do not necessarily conform that the man would undoubtedly propose her; when she has passed her IDDAT, it is well for him to consolidate his intention (and propose her in clear terms if he wills); Allah truly knows well what is going inside all the persons (whether that is something lawful or some desire that asks towards the unlawful activity) so all must remain aware that they are unable to hide anything from Allah and therefore, they must have shame on anything bad that might have taken place inside them; but with that, they all must also remain aware that Allah is Most Merciful (whenever they ask Him the mercy for their-selves) and Most Forbearing (so He provides the space for all persons to show that they incline towards the righteousness only and not towards any adversity); Al-Hamdu Lillah.
BAQARAH-The Thirty-First Ruku
236. There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) duty on the doers of good (to others).
237. And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do.
238. Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.
239. But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as He has taught you what you did not know.
240. And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.
241. And for the divorced women (too) provision (must be made) according to usage; (this is) duty on those who guard (against evil).
242. Allah thus makes clear to you His AAYAAT that you may understand.
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The Ruku continues the rulings for the divorced women and the first AAYAT tells that there is no harm if for any genuine reason the man divorces the woman he has just married with whom he neither had any rightful privacy nor had specified any MEHR (the necessary amounts to provide her when he marries her); this tells that the marriage is fine without the specification of MEHR yet he would have to pay that afterwards when he receives the rightful privacy with her; but in this situation that the AAYAT mentions here, he must provide some clothing that includes the scarf, the upper garment and the garment that is lengthy enough to cover-up the whole of her physique; this clothing must be the highest in quality that the man is capable to afford (and to present her with some more articles of necessities is even better); this provision of clothing is her right upon him that he ought to provide in the best possible manner as that is expected of the virtuous persons; if, however, he did not have the rightful privacy with her but he had specified the MEHR for her then it would be the half of what is specified for her though even from that, she might leave some amounts (and even in full if she wills or her father wills who had given her in his marriage) in his favor; but as he has the right to divorce, it is more feasible that he presents her the full amount of MEHR and even more; this tells that this matter has elasticity and the man must care as much as possible for her if such situation takes place where he divorces his wife just after marriage; if the man shows leniency in providing her whatever is possible for him besides the lawful clothing (or amounts) after the occurrence of such situation, that attitude certainly is more near to TAQWA to Allah; the Muslim persons must not forget leniency to each other in the affairs of life and they must remember that Allah is watching over all what they are doing; seeing their leniency to each other, Allah would care for them with the highest of kindness; Al-Hamdu Lillah; AAYAAT-238 and 239 shift the direction of the discussion to the issues of SALAH; we have seen in our study at AAYAT-153 of Surah BAQARAH that it asks for SABR and SALAH and these both respectively keep away from all base desires that might lead to the major sins and strengthen the attention towards Allah; SABR for the Muslims denote in the Quran to attach the self to something praiseworthy by Islam (even though that needs to put some strain to the self) against the option to take something that is blameworthy; that is why it enfolds the meaning of patience keeping to Islam at some incident that causes agony and enfolds the meaning of living upon necessities at the worldly life; the notable thing about SALAH is that it brings the Muslim person near to Allah as he persists on His remembrance by it; so while SABR stops from attachment to the worldly things, SALAH takes-on to the attachment of AKHIRAT by the remembrance of Allah, the true Lord; keeping this detail in view, the shift in discussion here implies that the Muslim person must not forget Allah even when dealing the issues in the ordinary business of life; these AAYAAT ask to care for the reading of SALAH with the highest of attention towards Allah and specially the middle SALAH that is FAJR; as the date changes in the Lunar calendar from the MAGHRIB (when the sun sets) so it has two of SALAH at its back that are MAGHRIB and ISHA and it has two of SALAH after it that are ZUHR and ASR; this also is the time when the angels change shift at the world by descending from and rising up to heavens; Al-Hamdu Lillah; the Muslims have to read SALAH even at such adverse situations when the Muslims face the enemy though at that time, they are allowed to read it even standing with gestures for its postures and even when they are riding on horses; however, at the normal peaceful situation, they have to read it in the manner that the Prophet PBUH have shown them well (who had been taught by Gabriel-AS by the command of Allah); this is the manner in which the Muslims all over the world have always read the SALAH by the blessing of Allah and they still read it in this same manner; Al-Hamdu Lillah; AAYAT-240 tells the Muslims that near to their death, they should provide in their bequest that their wives would remain at their houses with sustenance for one year ahead of their deaths; but if they depart from there by their own will, there is no adversity for the deceased person (and others) in whatever efforts these women undertake for their marriage again according to the good norms of the Islamic environment; note that the AAYAT-234 tells about the IDDAT of the widow that is four months and ten days so taking it together with this AAYAT, it means that they have the right to leave those homes after their IDDAT though if they intend to live-on there for the whole year ahead, they certainly are liable to it; the AAYAT-12 of Surah NISAA has specified their share in the inheritance from the husband and so the will is not required as of now for them but this aspect of AAYAT-240 remains in the ruling that they might stay-on till the year ahead; Al-Hamdu Lillah; the AAYAT tells that Allah provides commands as He wills (as He is AZIZ) but He also is Most Wise (HAKEEM) and knows well what attitudes are better for all persons to take in such situations; the AAYAT-241 emphasizes that MUTTAQIN (the persons having TAQWA to Allah) would necessarily provide the basic requirements of life (as much as possible for them) for the divorced women according to the good norms of the Islamic environment; as the Ruku had previously mentioned about the provision for the specific divorced women, the last AAYAT of the Ruku tells that this is how Allah explains His AAYAAT to all persons that they do understand them well; Al-Hamdu Lillah.
BAQARAH-The Thirty-Second Ruku
243. Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful.
244. And fight in the way of Allah, and know that Allah is Hearing, Knowing.
245. Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him.
246. Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise-up for us a king (that) we may fight in the way of Allah; He said: May not be so that you would not fight if fighting is ordained for you? They said: And what reason we have that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust.
247. And their prophet said to them: Surely Allah has raised TALUT to be the king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, Knowing.
248. And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquility from your Lord and residue of the relics of what the children of Musa and the children of Harun have left, the angels bearing it; most surely there is sign in this for those who believe.
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The Ruku commences by the incident that occurred in Bani-Israel and we have read about it before; the Bani-Israel that were in thousands, fled from Egypt for the safety of their lives when Pharaoh and his men were pursuing them; the pursuers were drowned and they went on to settle at Sinai; Numbers (chapter 1, verse 46) at Torah gives their number as more than six hundred thousand and that only represented the persons that were able to fight wars among them so the actual count according to it has to be much high; this certainly is liable to challenge by the historical perspective yet as the term the Quran has used i.e. ULUF (thousands) is not adverse to it, I, MSD, would leave any arguments to it and take the comments ahead; it happened that when Moses-AS received Torah from Allah, the Bani-Israel was so much insolent that they were reluctant to accept it as the word of Allah that He had provided it to Moses unless He conforms to them openly; then Moses selected seventy of their persons that they took as trustworthy and took them to TOOR; Allah gave death to these seventy persons when He told them that He has provided Torah to Moses and they asked to see Him openly; Moses was worried that his people (with the character they had) would take him as responsible for their death; he prayed Allah for their revival to life and Allah accepted his plea so that those persons (and the whole of Bani-Israel) do show some gratitude to Him (see the note at the sixth Ruku); Al-Hamdu Lillah; the notable thing here is that the Quran mentions the command of death that Allah gave to their representatives as to all of them (unless we assume that there is the phrase in between to the effect “from amongst them”) and this is the manner in expressions of the Quran that it does mention some as the whole at few places where it is not much difficult to detect (mostly in narrations) for the student of the Quran; therefore, he must ponder at such other places too where also the Quran mentions these narrations; note that the AAYAT says “did you not see towards the people that departed from their residences” and this indicates that their reference is provided somewhere in the Quran before the descent of this AAYAT as the word “see towards” relates to “learn about” here; Al-Hamdu Lillah; the AAYAT ahead tells that they were commanded to fight in the way of Allah but we have learnt that they did not comply to this command and as the result to it, Allah confined them to the desert for the forty years ahead; to understand the AAYAT ahead, note that when the true believer strives hard to spread the message of Allah by virtuous TABLIGH (preaching of the Islamic teachings to all peoples respectfully) or to finish off the adverse impression of the enemy at the environment by the worthy JEHAD (challenging the enemy adverse to the Islamic teachings when there is no option left to bear him), Allah names this virtuous strivings as the beautiful debts that the believer has given Him; as debts are returned, He would return them in much high quantity not only at his worldly life but also at AKHIRAT; Allah gives the highest quantity of returns according to the striking quality of the good deeds of the believer; Allah only, contracts the impressions of deeds and He only, increases them and certainly all persons have to answer to Him; Al-Hamdu Lillah; after three hundred years of Moses-AS and Aaron-AS, there came a time when Bani-Israel were at such state that they were defeated by the enemy and much humiliated with many of them in captivity and many of them dispersed at places; they asked the Prophet in them (it was Samuel-AS) to appoint some person as the king upon them by the permission of Allah so that they may fight for their liberty and live according to Torah; Samuel first made sure by asking them if they really intend for JEHAD and they conformed in all manner that once they do get the king that guides them, they would fight the enemy in his command and would not turn back as they do not have anything to lose now; however, there were such unjust persons in them who did not care a bit for their word and did go back on it once Samuel appointed the king by the guidance of Allah; it was TALUT (Saul) who was an ordinary person among them yet he had such physical power that was impressive and had huge amount of knowledge; the persons at some authority among them were immediately critic of his appointment as the king for them, with the argument that neither he has ever had any authority nor he has any amount of wealth to note; Samuel told them that Allah gives the authority over His lands whom He wills and He has chosen him due to his impressive physical status and his notable knowledge; here we find that those who are the best of rulers among Muslims, would have sound physical and mental abilities with the understanding for applications of the Islamic rulings though they might have finances so meager as to barely cover their basic physical needs only; also, it is not adverse to the good teachings of Islam that the most pious and learned men in Islam guide people to better their inside while there are such other good persons at rule among them that though are not as pious yet learned enough in Islam to guide all Muslims towards the true path in the ordinary business of life with all good wisdom; Al-Hamdu Lillah; he told them that Allah provides in plenty what He wills to whom He wills (so He has provided TALUT the good physical capacity) and He has the true knowledge of everything (so He has provided him the good mental disposition); Al-Hamdu Lillah; Samuel also told them that the sign for his authority over them is that very soon, they would receive the huge trunk (TABUT) that they had lost in which, there is blessing for them and in which, there were few relics of Moses and Aaron; this TABUT was in the possession of some of their enemies who had then, put it into a cart that was dragged by bulls and had waved them away from them; they had thought that it was putting some bad spell on them and it was the reason to their ills so that was the time when the angels took it and led it to the place of the Bani-Israel by the command of Allah; Al-Hamdu Lillah; Samuel told them that not only was it sign for the authority of TALUT but it also was the sign for them that has the potential to increase their true Belief in Allah, the true Lord; Al-Hamdu Lillah.
BAQARAH-The Thirty-Third Ruku
249. So when TALUT departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: we have today no power against JALUT and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient.
250. And when they went out against JALUT and his forces they said: our Lord; pour down upon us patience, and make our steps firm and assist us against the disbelieving people.
251. So they put them to flight by Allah's permission. And DAWUD (David) slew JALUT, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.
252. These are the AAYAAT of Allah: We recite them to you with truth; and most surely you are (one) of the apostles.
253. We have made some of these apostles to excel the others, among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Mariam (Mary), and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends.
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This Ruku narrates about the battle between the forces of TALUT (Saul) and JALUT (Goliath); as TALUT led his forces towards the forces of JALUT that were named as AMALIQA, he told them that they have to pass a simple test that would show if they are sincere to him or not; as they come to the river (i.e. the river of Jordan), they would not drink from it but if someone takes the handful of the water once, that is of no consequence; when they reached the river, everyone except for the few most sincere ones of his forces drank extensively so it happened that his army of thousands was reduced to about three hundred and fifteen of men (this was the same figure of men that accompanied the Prophet Muhammad PBUH at the battle of BADR and these AAYAAT actually prepared the SAHABA for that battle against the infidels that was just about to occur); so when these sincere men crossed the river, they saw that they were hopelessly short in quantity to face JALUT and his forces and some of them even spoke it out; but those who did not have any type of worldly attachment but had in focus that they would meet Allah, they assured them that this shortage in quantity is of no consequence as many times forces low in number have conquered the forces that had huge number of men by the will of Allah; Allah certainly favors the SABIRIN that have total attention towards Him only; Al-Hamdu Lillah; when they came face to face with the forces of JALUT, they made DUA (supplication) to Allah to pour SABR upon them (that they do not care for the physical life) and to make them firm at the ground (that whatever comes they fight on without turning their backs) and to provide them the victory over the disbelieving folk; JALUT was fully covered in an ironclad suit of armor with his eyes only free to see and he challenged anyone from amongst the forces of TALUT to come at combat against him; DAWUD-AS (David-AS) answered him with the consent of TALUT as he was highly skilled in the use of a gadget that could throw stones extremely fast towards the target (and his aiming towards it was amazingly wonderful); JALUT had huge stature and he stood at such manner that as David threw the stone at one of his eyes, it penetrated through that to his skull and he died immediately; so by the will of Allah, the forces of TALUT won the battle then and TALUT became the king of the place; David-AS (who became his son-in-law) succeeded him as the second of kings and received ZABUR (Psalms) so he was not only the pious king but also the Prophet of Allah and one of the highly knowledgeable persons; Al-Hamdu Lillah; the Ruku has the phrase “by the will of Allah” couple of times at AAYAT-249 and at AAYAT-251 (the AAYAT-250 narrates DUA of the sincere believers in the forces of TALUT); this is to convey that whatever goes-on at the world, it only happens due to the will of Allah; so the AAYAT ahead tells the manner in which Allah runs the world that He repels some peoples by some (so no peoples stay at authority for such lengthy period that they make other of peoples bound to serve their whims); this is so that the earthly life does not go to FASAD; so most certainly, Allah is most Merciful towards all the peoples of the worlds; Al-Hamdu Lillah; AAYAT-252 marks that Allah has read His revelations in such manner to Muhammad PBUH that all the people do see clearly that he certainly is the (last) Messenger of Allah; note that Muhammad PBUH was not able to read or write and he had had no education in any subject so he knew only what Allah had taught him through the angel Gabriel-AS; so the narration about TALUT with such clarity in the Quran proved that he certainly was among the Messengers of Allah; Al-Hamdu Lillah; note also that this AAYAT contains the word “BIL-HAQQ” (with all Truth) and wherever it occurs, it represents any of the manners by which Allah administers His rule towards His creation as here it tells that Allah runs the world in such manner that He repels some peoples by some other of them; Al-Hamdu Lillah; at the last AAYAT of the Ruku, Allah tells that these are His Messengers among whom He has given preference to some over some and the interesting fact here is that the Quran does not specifically mention any of the Messengers of Allah as the most exalted among all of them; the reason is that if one of them has prominence by one way over the others, some other of them has his prominence by some other way; note that the Muslims take the highest of ranks among them for Muhammad PBUH but that is an overall consideration and they must not speak about it except where that is necessary; this is because Ahadith (that are the narrations about sayings of Muhammad PBUH, his deeds, his silence over an action committed in front of him and in fact all that is related about that great man, the last Messenger of Allah) ask not to be explicit about it; the AAYAT tells that Allah has even spoken to some of the Messengers (means Moses-AS in particular who received Torah) and have raised the excellence of some in other ways (means Jesus-AS in particular); He gave Jesus-AS, the son of Mary-AS, “BAYYINAAT” (that are the clear reasoning to get to the true Belief in Allah, the true Lord, and in the judgment at AKHIRAT by the observation of the previous guidance that Allah had provided to the people); and He helped him most by “RUHUL-QUDUS” (the angel that is most sacred; Gabriel-AS); we get the identity of RUHUL-QUDUS by Surah NAHAL-102 where he is clearly mentioned as who brings the revelations from the true Lord; the help that is mentioned here happened when Allah saved Jesus from the hands of the enemy that intended to crucify him; at that time, Allah took him above to heavens alive and we would study that insha-Allah at Surah NISAA-157, Al-Hamdu Lillah; if Allah had intended, they would not have fought fiercely with each other when the BAYYINAAT had reached them at the times of Jesus-AS but they differed and so there was the faction that kept to the true Belief and there was other that disbelieved; and if Allah had intended, they would not have fought fiercely with each other after Moses even; but Allah does whatever He wills; Al-Hamdu Lillah; this gives the message again that everything has been (and is even now) going in the perfect manner that Allah intends; He only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; Al-Hamdu Lillah.
BAQARAH-The Thirty-Fourth Ruku
254. O you who believe - spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the disbelievers-- they are the unjust.
255. Allah is He besides Whom there is no god, the Ever-living, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.
256. There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Satan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
257. Allah is the Guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are many Satan who take them out of the light into the darkness; they are the inmates of the fire, in which they shall abide.
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The AAYAT of virtues (BAQARAH-177) had indicated that virtuous acts of the virtuous persons include their spending from their resources in the way of Allah; this Ruku starts by pointing out to the believers about the necessity of spending from whatever resources that Allah has provided them before it’s too late; note here that whatever Allah has provided to the Man, that not only includes his finances but also his abilities that might be his physical strength and his extensive knowledge (that honored TALUT to lead his nation); also included in this, is the authority that he might have received by his official post and the respect among his people due to his noble birth that enables him to provide practical rulings to them; so whatever Allah has provided him from the material assets or from the spiritual blessings, he must spend that in the way of Allah towards the needy persons; the sacrifice from his finances and good abilities would remain in such ways that he spends amounts on the needy virtuous persons of the Islamic environment so that they live at ease and care in the better way for AKHIRAT and that he provides the knowledge of Islam to all the persons of the world so that they respect the Islamic teachings and care in the better way for AKHIRAT; Al-Hamdu Lillah; one of the Ahadith narrates that the Prophet PBUH said, “Envy is disallowed except in two cases, a man whom Allah has given wealth and he spends of it by night and by day, and a man whom Allah has given the Qur’an and he stands with it giving its right by night and by day” (reported by Tirmidhi); note that these are the two things (wealth and the true knowledge) that might become burden or might become blessing; if a person has any one of these, he must take care that he uses it in the way of Allah (as to possess something of value does not give him any honor at the court of Allah except that it increases his responsibility but he does get it when he serves the needy with that keeping to the right path); here envy does not mean jealousy but it denotes that the person must try to become like those who are highly caring to the people by their wealth and by their knowledge; Al-Hamdu Lillah; they must use all blessings that Allah has provided them before the provided space for the collection of good deeds (i.e. their lives) ends as at the ground of HASHR (the first day of AKHIRAT), there would be no trading among each other, no friendships among each other and no recommendations among each other; however, the good persons when they achieve their good result there that denotes their true success, would be at peace and would happily converse at their good circles of the like persons that also have achieved success there (see Surah HAAQQAH-19, 20, 21); Al-Hamdu Lillah; those who deny to spend in the way of Allah, they certainly are the most unjust persons; AAYAT-255 is named as AAYATUL-KURSI (the verse related to the throne) and it is most explicit for the expression that Allah only is the Creator of all and He always has all of His good attributes and He is RABBUL-AALAMIN, the only true Lord of all, so He asks for the total obedience from all of His creation most sincerely and the Man and the JINN, the only two of His creation having the free-will, must certainly obey Him by their free-will; Al-Hamdu Lillah; the AAYAT tells that only Allah is the Creator of all Who only has the true Life (Ever-Living) and Who only gives life to others and then He only is the Sustainer of it (by Whom all things subsist); neither slumber takes hold of Him nor does sleep; only to Him belongs truly whatever is in the heavens and whatever is in the earth; who would dare to recommend anyone (for mercy) at His court except by His permission only (so at the ground of HASHR, there would be no trading among each other and no friendships among each other; also there would be no recommendations among each other except by His permission only); He knows what is ahead of them (the deeds that they would commit ahead) and what is behind of them (the deeds that they had already committed) while they do not get anything from His knowledge except for what He wills for them; His KURSI (the chair; the throne) includes all the heavens and the earth and He does not tire ever in the preservation of both; and He certainly is Highest and Most Tremendous; Al-Hamdu Lillah; here we find that the knowledge of the Man is nothing in comparison to the knowledge of Allah; He knows everything all of the times with all attention to all of them without losing sight of anything and He has made everything according to its placement at the earth and at the heavens with notable principles and He never slumbers or sleeps or forgets anything; note that we are unable to understand the most amazing authority of Allah from which nothing is out; the heavens has innumerous bodies (but He certainly knows their count) with such distances between them that baffles the human mind and each has processes of its own; Allah knows each and everything about each and every body and He has integrated them in all manners by His set principles; Al-Hamdu Lillah; the simple fact is that He knows each and everything of all the creation most perfectly; Al-Hamdu Lillah; there is a Hadith that tells that AAYATUL-KURSI provides safety from satanic things and so its recitation (by saying the phrase that means “He does not tire ever in the preservation of both” three times) before sleeping is very good to keep adverse things away; there are few such Ahadith that relate that the person harmed would take the good deeds of the unjust person that harmed him yet this narration would not be taken to mean at AKHIRAT but it relates to meaning that this transfer would happen at the document of deeds of the unjust person before his death that would adversely affect his AKHIRAT; so this means that this would occur at the worldly life (though it would affect the life at AKHIRAT of both the persons) and the interpreters would care not to give such Ahadith any other meanings; here we find such mention about Allah that the human mind is unable to perceive; there are such few issues at the Quran where we must take silence and say in clear terms that “we do believe and Allah knows better”; here also we must say the same and praise Allah; Al-Hamdu Lillah; the last AAYAAT ahead in this Ruku (that are 256 and 257) tell about the guidance that Islam provides and it is named as the NOOR (the beautiful light); it says that there is no compulsion in DEEN (the true code to practice in every field of life i.e. Islam) so the Muslims would ask all persons to come to Islam as ordinarily as possible and they would give them the space to consider it if they demand so; but the Muslims would not press Islam upon anyone though they would certainly ask for some respectful pact with the challengers to Islam if they refuse to accept it in final terms; note that because the enemy does not realize that its demand for the space of time to consider Islam would relax our liability in JEHAD, it takes JEHAD as some monster that would gobble it down; if it were so then India would have extreme scarcity of non-Muslims at this current times (and that is not so); those who take-up any fibs against Islam, they should give at-least some passing comments albeit fair, at the treatment that the non-Muslims had provided to the Muslims at Spain when they conquered it at 1492; the Muslims certainly have to make sure that the enemy does keep away from the Muslims and does not interfere in their Islamic affairs; if that even is unacceptable to them then JEHAD is the last resort for Muslims as they are the force of Allah upon the earth; however, note that there are conditions for attack upon the enemy and I, MSD, have mentioned them at these Tafsiri-Notes at the twenty-sixth Ruku; JEHAD never ever was any compulsion in DEEN as it only inflicted the punishment to the enemy for its adamant stance after it had rejected the Islamic teachings in the most clear terms; this also is highly notable here that when the administration among Muslims imposes laws against Islam, the Muslims would have to voice their protest as best as possible and this AAYAT does not address that issue; consider how strange it would be if someone forces good Muslims to live against Islam because of his manifest authority (with his bunch of rogues) and reasons that as there is no compulsion in DEEN so they must follow him; though this absurdity does not need any address yet as the foolish argumentative persons have practically taken such stance at times so I, MSD, negated their stance; consider this too that if the Muslims did not take-up JEHAD against the enemy, what would have happened to them when they even had to face such foolish stances as mentioned and with that, keep in view the attitude of the current challengers to Islam too that have piled many fibs against Islam so as to justify their unjust malicious activities against good Muslims who do sincerely want that their ordinary practice represents Islam; the AAYAT says that the true guidance has become distinct from the wrongs so whoever disbelieves in TAGHUT and believes in Allah, he certainly has grasped the strongest of handholds (that is the Quran, the true guidance) that certainly would not break; and Allah is Most Hearing (to DUA of Muslims) and Most Knowing (to what TAGHUT strives for); note that TAGHUT is such representative of wrongs that advises the people against the commands of Allah knowingly, with whatever authority (to impress the people) it had managed to muster; Allah certainly is the true Protective Friend to Muslims so He brings them from all shades of darkness towards the NOOR that is the light of Guidance to the right path while the wrongful guardians of the disbelievers are TAGHUT that push them out of the NOOR towards the many shades of darkness; note that the true guidance is mentioned by the singular noun which is the NOOR as the Truth certainly is one from always to all times ahead while the mention of darkness is ZULUMAAT (many shades of darkness) by its plural form because it has many shades that all lead to the hell-fire; such people rejected the NOOR so they would remain inmates of the hell-fire and that would be to all times ahead; may Allah provide the wisdom to all good Muslims to detect the Truth and to remain totally committed to it; Al-Hamdu Lillah.
BAQARAH-The Thirty-Fifth Ruku
258. Have you not considered him (Nimrod) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said: my Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people.
259. Or the like of him (UZAIR i.e. Ezra) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay - you have tarried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things.
260. And when Ibrahim said: my Lord - show me how You give life to the dead, He said: What - and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you running; and know that Allah is Mighty, Wise.
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This Ruku has three interesting incidents that all point to the power of Allah to raise the dead; they point out respectively that He only is the RABB, He would certainly provide the life again to the dead and He knows well how to do it without any problem; the first is when the king of Babylon had asked Abraham-AS about the true Lord in Whom Abraham believed; the Babylonian kings were titled as Nimrod then and he was the Nimrod that ruled at that time that is near to 2000 BC; this happened when Abraham had damaged the idols at their temple in their absence whom they worshipped except for the one that they took as the highest among them; the scene looked as if that undamaged one had taken them all to task and damaged them badly; Abraham replied to Nimrod that my RABB Allah gives life and takes life, to which he foolishly replied that this thing is in his authority too and he practically demonstrated his statement that he acquitted one of the heinous criminals while executed by the capital punishment the other one convicted in the lesser crime; when Abraham saw this idiocy, he understood that Nimrod totally lacks the realization of the authority of Allah so he reasoned by telling him that He not only is the RABB (the true Lord) of the human beings but He also is the RABB of all the creation (and nourishes them ahead to betterment in the way He intends); note that Abraham asked him to bring the sun out from the west (and that demand left him dumbfounded) but Abraham did not challenge him by the statement that he should believe that the sun is also the creation of Allah; the Babylonians believed that Allah is the Creator but with Him, they took many others as near to Him and they worshipped their images by carving them in the idols with such belief that as they worship them, they would bring them near to Allah without any obedience to Him in any of His commands (so there was the most high flaw in their belief in Allah and moreover with that, they did not believe Allah as their RABB); for their obedience, their ruler (Nimrod at that time) presented his own self as the authority to command without the acceptance of any limitation on that authority and his people accepted that untrue stance (this line of belief has remained at the world by the efforts of the Satan that had taken an oath to misguide the human beings in whatever quantity possible for him as we have studied and in fact, even in this current times, we see that people do claim to believe in Allah yet they are not ready to take His word at the issues of the life because they do not believe Him as the true Lord); the argument that Abraham presented was that He certainly is the Creator of all the creation but nobody is able to impress Him so He does only whatever He wills and his argument also effectively demanded that the Babylonians must believe in Him as the only true Lord so that they obey only His commands in essence in all issues of life; Surah AN’AAM-81 says, “(Abraham said) how should I fear that which you disbelievers set up beside Him when you do not fear to set up beside Allah that for which He has revealed towards you no warrant? Which of the two factions has more right to safety? (Answer that) if you have knowledge”; as Allah does not guide the extreme unjust persons, so Nimrod and his people did not accept the Truth (though they could not harm Abraham-AS and his wife Sarah-AS and his nephew Lot-AS); the second narration tells about the man (UZAIR-AS who is named also as Ezra) who was at travel on his donkey and as he passed by the city (Jerusalem) that was in utter ruins, he exclaimed how this could ever be revived; this exclamation was under the impression of his human sentiments but Allah intended to show Ezra-AS that His power is totally worthy to bring that holy city to life; he was one of the Messengers of Allah and Allah does provide them such visions (and events) that strengthens their true Belief; this was the time when the mad king of Babylon (that was Nebuchadnezzar) had taken the Bani-Israel in captivity (around 600 BC) and had brought them all to Babylon; his forces had massacred the holy city and left it in ruins; Allah gave Ezra death for the hundred years ahead and then brought him back to life and asked him about the period of his state of sleep; he guessed that it might be the whole day or the part of it so Allah informed him that he had lain dead for the previous hundred years; He told him to see his food and his drink that was still good to consume and also told him to observe his donkey so that this observation becomes an evidence that Allah would certainly raise the people from the dead; he saw that its bones arranged to their placement and the flesh covered them beautifully and there was the donkey alive; so with such apparent evidence for the restoration to life, he exclaimed as the answer to his previous exclamation that he knows that Allah is truly able to do all that He wills for; Al-Hamdu Lillah; it was then that he preached the teachings of Torah among the Bani-Israel (and in fact, restored Torah again in writing that was lost completely); he guided the Bani-Israel at the holy city when by the permission of Cyrus (who had conquered the Babylon), they came to it; the last AAYAT of the Ruku tells another incident related to Abraham-AS; he asked Allah to show how He would raise the dead to life and upon that, Allah asked him if that is due to some lapse in his belief; he replied that he most certainly believes in the resurrection of the dead but he wants only to see how it would happen; He told Abraham to take four birds (unable to fly) and tame them the best he can; when he had domesticated them well, he would then keep the dead body of each one at different mounts near to each other; then standing somewhere nearby where his call reaches easily at all the four places, he would call the dead birds the way he used to call them when they were alive; with no lapse of time, all of them would come running to him alive by the will of Allah; this took place then and these all three incidents tell about the true power of Allah that He certainly is totally able to provide the life again to the dead; it is interesting to note that the Quran has presented the birds as related to most amazing feats at different places and insha-Allah, we would see this ahead at the relevant places; the first incident narrated here too guides towards this fact yet as Nimrod was among such fools that he interpreted the words of Abraham in the most idiotic manner so then Abraham changed his reasoning to such wording that he does get what Abraham intended to express; Al-Hamdu Lillah.
BAQARAH-The Thirty-Sixth Ruku
261. The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing.
262. (As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve.
263. Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing.
264. O you who believe - do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people.
265. And the parable of those who spend their property to seek the pleasure of Allah and for the certainty of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do.
266. Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the AAYAAT clear to you, that you may reflect.
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The Ruku commences by telling the virtues of those who spend their amounts in the way of Allah but then it goes on to denote the loss of virtues of those who show wrong attitudes after they spend their amounts at the right places; the Quran gives the example for the virtuous spending of amounts in the manner as if the person has planted a grain and that grain brought out seven ears; each of these ears have hundred more of grains so the count up-to here comes to seven hundred grains; Allah says that according to the good intentions and the sincerity in providing it, Allah gives the returns even more than this; so Allah increases the quantity of the returns according to the quality of the virtuous act; He is the Ample-giving (so it is an easy thing for Him to give much more returns in quantity that matches the quality of the virtuous act) and He is most Knowing (so He knows perfectly well how much sincerity the virtuous act has in it); Al-Hamdu Lillah; those who spend their amounts in the way of Allah and do not make any reproach afterwards (by their tongue towards those that they had provided from their amounts) or any injury afterwards (by their haughty manner towards them), their good returns are safe with their Lord; they would neither have any fear (at the worldly life and at AKHIRAT for the future) nor would they grieve (at the worldly life and at AKHIRAT on the past); Al-Hamdu Lillah; it is better for the person to clarify in the good soft manner to the needy that he is not in the position to help him out (and it is better for him to even grant the needy much pardon on his sarcastic remarks) rather than to provide some charity to him and then injure him by some haughty manner towards him; Allah certainly has the absolute command of all resources (so He would provide the needy by some other source) and Most Forbearing (so He would give the space to the charitable person to better himself in due time and then He would see his deeds); Al-Hamdu Lillah; the AAYAT ahead tells the believers not to cancel their charity by the attitude of reproach or by any haughty manner as in effect, it would be just as the futile charity of the disbeliever in Allah and the Day of Judgment; the disbeliever spends his wealth only to be seen as charitable by the people so it is as if there is some smooth hard rock (that denotes his heart) that has got some sand of earth (the tendency to do something good) upon it where he has planted the seed (his charitable act); but as the heavy rain falls upon it (the commands of Allah that test his belief), it makes it clear of the earth as ever and so such persons would get nothing from whatever they had planted; certainly, Allah does not guide such disbelievers to the true path of Islam; AAYAT-265 tells about the person who spends amounts sincerely for the pleasure of Allah and for strengthening him (upon the care towards AKHIRAT) as if there is the elevated garden (the inside of the good person) where the heavy rain falls (the commands of Allah that he fulfills) and by that it brings forth its produce as twofold (the good returns to his good deeds); even if it does not get the heavy rain, then the light rain would do to cause the same effect to it as its elevated position (his true Belief on Islam) is wonderfully suited to get its fruits; certainly, Allah sees whatever he does and He would give returns to his good works according to his sincerity in them; Al-Hamdu Lillah; the last AAYAT of the Ruku asks how would anyone of you Muslims feel who has a garden that produces dates and grapes with waters flowing beneath it and it is loaded with its fruits (so there is no lack of good finances for him at his worldly life) while he has come to his old age (where he is unable to develop any such garden again) and his children are feeble at the time (so he is pleased that as he nears his death, he is leaving such good security for them behind) and then suddenly some fire-tornado strikes that garden and burns it; the Muslim person needs to remain grateful to Allah on all that He has provided to him as all things are actually of Allah so that is how Allah provides all persons His AAYAAT that they all might ponder; note that the fire-tornado (the fire-whirl) consists of the burning core with the rotating pocket of air that might reach up-to 2000 °F; they become frequent when some wildfire, creates its own wind which has the ability to uproot even the tallest of trees and burn the area of its incidence; this tells that at AKHIRAT, the extreme repentance of the loss of all his good charitable works, if he shows haughtiness to those whom he has given something from his resources, would be such as the extreme sadness which he would face at the loss of the precious worldly asset that he has made by much efforts (that he is unable to repeat at his condition) while he has his feeble offspring in the need of their financial security; this would be the result of his attitude of reproach and his manner of haughtiness that he showed by his tongue; he must not only do the good works but he must also be careful not to pride himself for those as Allah has given him the opportunity for those and He certainly deserves the true praise; Al-Hamdu Lillah.
BAQARAH-The Thirty-Seventh Ruku
267. O you who believe - spend (benevolently) of the good things that you earn and what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy.
268. Satan threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing.
269. He grants wisdom to whoever He pleases and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.
270. And whatever alms you give or (whatever) vow you vow, surely Allah knows it; and the unjust shall have no helpers.
271. If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do.
272. To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.
273. (Alms are) for the poor who are confined in the way of Allah-- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognize them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely Allah knows it.
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The first AAYAT of the Ruku tells the believers to spend from the best of the allowed things that they have earned and also spend from the produce of their lands whenever they get the harvest (that is USHR which is 10% of the produce that is watered naturally; otherwise it is 5%); he must not even intend to spend upon the needy such things that are rotten among whatever he has; if he is provided with such rotten things, he surely would reject taking of it unless his extreme need makes him to accept that even, without complaints; so he must provide what he finds well to use for his own self without any complaints and all must know that Allah has complete command of all resources (so if the spender truly needs the good returns, he must spend the good things) and He only is truly Worthy of praise (so the spender must realize that when he intends to praise Him by spending his amounts on the needy, he must choose from among the best of whatever he has); Al-Hamdu Lillah; the AAYAT ahead tells that the Satan threatens the Muslim person with poverty if he spends upon the needy while induces him towards the shameful things; note that there are two categories of major sins besides SHERK and one of them is injustice while the other is to take up shameful things; the Satan tells those who intend to spend their amounts upon the needy that this would ultimately decrease their wealth drastically (so he tries to lead the Muslims to take the highest of unjust attitudes to each other) and with that, he asks them to spend amounts to serve the unworthy desires towards the loose women (so he tries to lead the Muslims to take-up the highest of shameful attitudes); but Allah promises the Muslims to pardon their wrongful inclinations if they do not actually commit the shameful activities and He promises them the worldly sustenance (by providing the necessary amounts to them as bonus); certainly, Allah is Ample-giving (so He would provide the bonus with ease to the deserving Muslims) and He is Most Knowing (so He knows the inclinations of the Muslims and He would be lenient towards them and give them the space to better things for themselves); Al-Hamdu Lillah; AAYAT-269 & 270 explain the AAYAT-268 as the first one tells that Allah (as He is WASE’ i.e. the Ample-giving) gives the HIKMAT (wisdom) to whomsoever He wills and whoever gets it, he does get the abundance of the virtuousness; the reason to this is that those who take the worthy advice to remain steadfast upon the right path (and who do reject the inductions of the Satan) are such persons that have the most high intelligence; Al-Hamdu Lillah; the notable thing is that HIKMAT is such wisdom that provides the Man the insight as to how to enforce the rulings of Allah into practice by spending from his available resources (and abilities) with the consideration of the psychological inclinations of the persons around and with the consideration to the set-up of the environment; Al-Hamdu Lillah; and the second one tells that (as Allah is ALEEM i.e. Most Knowing) He knows whatever and in what manner, anyone spends from his amounts or provides to carry-out his vows; so He would take to task all those unjust persons who do not keep the smooth rightful manner to spend for the betterment of the needy; they spend unjustly without care to preferences in them and without care about the quantity to provide among the needy; the AAYAT ahead tells that if the Muslim person spends amounts on charity in apparent manner, that even is good though it is better for him that he spends amounts in secret upon the needy because if they intend to keep low-profile, that keeps their position concealed too; this would certainly wash-off many of his sins according to the sincerity he had in spending that amounts (note that the effect of his major sins would end only when he repents truly and asks Allah most humbly to have the highest of mercy on him; he must also intend sincerely that he would not commit any major sin again); Allah certainly is Most Aware of all what they do (so He knows what sins to wash-off and what sins need his high repentance); Al-Hamdu Lillah; it is not upon you O Muhammad PBUH that you do bring them onto the right path as you only have to provide the Guidance to the right path to them and only Allah brings onto it whom He wills by that provision; this AAYAT also implies that the Muslim persons might give SADAQAH (charity amount that is not obligatory to pay) to the needy non-Muslims even and it is not feasible that they wait for them to become Muslims to become liable to that; whatever the Muslim persons spend from their good amounts, that certainly benefits their own near ones (including their own-selves) even in this worldly life; the AAYAT tells as statement that whatever the Muslim persons spend, they spend it to get the pleasure of Allah and this actually is the command to them to do all good deeds sincerely to get the pleasure of Allah; whatever of good things they spend, they would receive the good returns for that and no one of them would meet any unjust treatment; SADAQAH is most valid for those needy persons who are stranded in the way of Allah in such manner that they are unable to make efforts (for their sustenance) by their running to & fro at the place (this includes all those needy persons who have to defend Islam by spreading the teachings of Islam or by telling about the bad intentions of the enemy of Islam to all the people with little time to earn their living well but particularly included here are the seekers of the Islamic knowledge especially those that stay at the institutions providing that); the ignorant takes them as well-off due to their avoidance of asking something but the understanding persons would recognize their status by their appearance; but this is all by which the Muslim persons might get their factual position as they do not ask for their needs by persistence to the peoples around; most certainly, Allah knows perfectly well whatever the good Muslim persons spend from their good amounts most sincerely; Al-Hamdu Lillah.
BAQARAH-The Thirty-Eighth Ruku
274. (As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.
275. Those who swallow down usury cannot stand except as one whom Satan has driven to lunacy by (his) touch does stand. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it.
276. Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner.
277. Surely they who believe and do good deeds and keep up prayer and pay the poor-rate they shall have their reward from their Lord, and they shall have no fear, nor shall they grieve.
278. O you who believe - Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers.
279. But if you do (it) not, then be warned of war from Allah and His Apostle; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer loss.
280. And if (the debtor) is in strait, then let there be postponement until (he is in) ease; and that you remit (it) as alms is better for you, if you knew.
281. And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned and they shall not be dealt with unjustly.
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This Ruku has one of the most important guidance related to the financial issues of the Muslims and that is not to take or give interest (usury); the first and the last AAYAT do not seem to be directly related to this issue yet they are most certainly connected to it; note that the last AAYAT of this Ruku is also the last AAYAT of the Quran that descended on the last Prophet Muhammad PBUH just a few days before his death; note also that the sequence of recitation of the Quran is different from how it descended and Surah MAE’DAH (the fifth Surah) and Surah TAUBAH (the ninth Surah) are mentioned as the last of all Surah that descended; there are AAYAAT (though very few) that have their respective places at the inside of some Surah though the AAYAAT ahead of it (and even the AAYAAT before it) in recitation had descended before it; the last AAYAT of this Ruku is one of them though Surah BAQARAH was descending on the Prophet PBUH from the first year of Hijrah; it is good that we have the fair knowledge of that period too at which such AAYAAT had descended due to narrations in the books of Ahadith and the notable thing is that this sequence of recitation of AAYAAT had the clear approval of the Prophet PBUH; as there is no Prophet (and no Messenger) after him so the WAHI (the revelations that descended from Allah) has ceased to come now but Allah has taken the responsibility upon Him to save the Quran in all manner as this is the last of WAHI that He has provided to the Man (see the ninth AAYAT of Surah HIJR); its text is the same as descended; the authentic Ahadith that explain it, the language in which it descended, the provision of the meaning of its AAYAAT (that were difficult to understand only by language), Allah kept all of these very safe that it always remains the Guidance to the right path for the Man; even those who attached themselves to the Quran remained always safe from the enemy with the power to guide all the peoples of the world by the authority of the Quran as the history has recorded evidently; Al-Hamdu Lillah; the first AAYAT of this Ruku in our study states that those persons whom Allah has given immense wealth and they spend from that amount day and night, quietly (that are not obligatory on them) and manifestly (that are obligatory on them), Allah, their true Lord, has kept in provision the best returns for them all; they would have no fear at AKHIRAT and they would never repent their good charity in the way of Allah (even if huge amounts) neither at the worldly life nor at AKHIRAT; Allah would provide all ease for them in their worldly life too; Al-Hamdu Lillah; this AAYAT that comes before the guidance not to take usury implies by its placement that the charity without counts would develop the environment to such height that no one would even think of taking any usury on amounts given as debts; one of narrations at Ahadith give all Muslims this beautiful message that they should not spend in charity counting the amounts for it because if they count their charity, Allah (though He would provide them) would give the returns too by counting the amounts (narrated by BUKHARI); so the charity to the needy with sincerity to Islam is highly better with whatever amounts possible as that does not lead the Muslim person into any deprivation ever of the finances that he needs; Al-Hamdu Lillah; the AAYAT is also notable as ahead in the Ruku, Allah provides the guidance that it is even better when the provider of debts does not only leave amounts that are of usury but (seeing his debtor in extreme needs) he leaves the actual amount of debts too; note well that Muslims are like brothers to each other and that position is even valid at matters that are of the financial nature; AAYAT-275 states the dreadful effect of usury (simple or compound interest) that at the ground of HASHR, the persons that made their business out of usury would stand as if in such madness that some Satan has caused by its touch upon them; note that Satan are all those among the JINN and the human beings that misguide others among them to take them towards the hell-fire but if the term Satan is used without any prefixes, it mostly denotes some Satan that is among the JINN; the AAYAT also implies that the evil among the JINN do get access sometimes to some person among the mankind (who mostly attaches himself to filth physically and spiritually) and then he becomes as if he is in the heavy drunken state with no awareness of the matters around; this is because they used to say emphatically that usury is among the kinds of trade only; all persons must note that Allah has allowed the trade but He has prohibited usury; note that usury is everything that brings additional amounts to the debts at the fixed percentage on those debts rather than the fixed percentage on the profits (or the losses) at some business; the rent of the house or any of the tangible fixed asset is not included here due to the difference that it relates to the amounts received for the usage of the asset provided (though it is better to provide that in usage of another Muslim person without asking him for any rent when the environment is wonderfully Islamic) and it is not an additional amount to any amounts given; note that besides the salaries, wages, provisions by one-third in will, inheritance, MEHR to wives, the Muslim person might provide his amounts to another Muslim as SADAQAH (obligatory or not obligatory), as QARDH-HASANAH (in debts that is provided with the statement that whenever the debtor is able to pay it back, he would do it without any additional amounts in quantity on it irrespective of the effects of inflation; if the provider of the debts dies or if the debtor dies, the debt stands written-off); as MUSHARIKA (the share in the capital that is pooled for the Partnership they undertake with the agreement to share profits in the specific ratios); as MUDHARIBA (where there is the contract between them that he would finance and the other side would serve to get profits that they would share in the specific ratios); as WIKALAH (where the provider of amounts appoints someone to deal and act for him and tackle his issues without any pay to him); these manners are well to provide amounts yet all Muslims must see that even in them, no such thing makes way that is adverse to Islam; Al-Hamdu Lillah; if any person ponders on these manners, he would see that Islam does not appreciate the monetary enhancement but it cares for spending it on the necessities only not only of his own but also on the necessities of others whom he knows to be needy and in that way, it settles the economics issue; note that for the Muslim person, the decisions to usage of the amounts (except for the SADAQAH that is obligatory) would depend on his own individual leaning and would not depend on what the state asks of him; Al-Hamdu Lillah; this is termed as EHSAAN (the good attitudes to each other that is beyond what the law asks) and Muslims are encouraged to develop that in all fields of life besides caring for ADL (the liabilities that they have to see to because of the law of Islam); Al-Hamdu Lillah; the AAYAT says that whoever has received the good advice from Allah and he refrains from taking the usury any more then whatever he has received as usury would remain as his own though at AKHIRAT, the matter remains at the judgment of Allah whether He forgives that receipt or punishes upon it; but those who continue to take usury, their punishment is certain and they are the inmates of the hell-fire in which they would remain ever; the AAYAT ahead says that Allah eliminates the usury and enhances the SADAQAH; He certainly does not appreciate any disbeliever (who does not stop giving debts upon usury) and any sinner (who does not leave the balance of usury); note that the enhancement of the SADAQAH is not only at AKHIRAT by returns but it also implies that in the worldly life too, it would have most beneficial effect; Al-Hamdu Lillah; in contrast to the disbelievers and the sinners, AAYAT-277 asks the believers (though as a statement) according to the manner of the expressions of the Quran to remain sincere in the true Belief and do the good deeds according to it by reading the SALAH (that would denote their attention towards Allah) and by providing the ZAKAH (that would denote their detachment towards the worldly things); they would certainly receive their good returns from their true Lord and they would have no fear at AKHIRAT and they would never repent on their spending ever; Al-Hamdu Lillah; the AAYAT addresses the believers to show TAQWA to Allah and leave whatever balance that remains of usury if they do really believe; the AAYAT says that if the addressees are not prepared to leave that, then they must prepare their selves to come at war with Allah and His Messenger PBUH; however, if they do ultimately repent on asking of usury on the principal amount then they would receive their principal amount and so neither they would show injustice to anyone nor they would suffer anything of injustice upon their own selves (this tells that if they persist on receiving the usury, they are not even liable to get the principal amount); however, it is better that they provide some space to the debtor even to repay their principal amount until they find ease for him in that repayment; even better is that they leave their principal amount too by their own free-will as SADAQAH to the debtor seeing his troubles as that wonderful SADAQAH would benefit them in such wonderful manner that they would grasp its grandeur only when they do receive it; the last AAYAT of this Ruku (i.e. AAYAT-281 that also is the last AAYAT of the Holy Book Quran by descent in WAHI) tells all the persons that they must fear that day where all would be returned to Allah; note that the form of the term TAQWA is used here so when the object of TAQWA is the Day of Judgment then it denotes to have fear of that with extreme concern to keep to righteousness (the same is valid in Surah AALE-IMRAN-131 where its object is the hell-fire and everyone must have fear of that with extreme concern); there at the Day of Judgment, every entity would be given the returns of his earnings completely and no person would be put to any injustice; Al-Hamdu Lillah.
BAQARAH-The Thirty-Ninth Ruku
282. O you who believe - when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful (of your duty) to Allah, Allah teaches you, and Allah knows all things.
283. And if you are upon a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) Allah, his Lord; and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and Allah knows what you do.
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This Ruku comprises of two AAYAAT and the first of them is the longest one in the Holy Book Quran; the Ruku addresses the believers and provides the rulings to them for the credit transactions; the significant rulings that the AAYAT presents is that the believer would write the credit transaction and its period must be specific that would be mentioned; the scribe would write the transaction with total justice and would not refuse to write it as Allah has provided everyone his abilities so when he is grateful to Allah, then he would use his ability to write well in this good work; the debtor would be the person who dictates the document to the scribe and as he would have the fear (with the love) of Allah, his true Lord, so he must not reduce the right of his creditor; however, due to the lack of intelligence in the debtor or due to his old age or due to his extreme weakness that prevents him physically in dictating it well then his guardian (i.e. any of his well-wishers) would take up the task of dictating the scribe for him in the best of manners; there would be two male witnesses who would be present at the dictation of the document though one male witness might be substituted by two of female witnesses so then two female witnesses with a male witness (upon whom the parties involved agree without any issue) also validates the dictation (so that if one of them fails to remember the terms properly when asked, the other woman would assist her in that task); the witnesses would not refuse to provide their testimony if and when required by any of the parties; the persons making the credit transaction (whether huge or small) and even the scribe and even the witnesses would not slack in fulfillment of their parts in the credit transactions; Allah takes this writing of the credit transaction as much near to justice and the provision of witnesses as having more stability in it and better suited to all the parties involved that had make such transaction that they do not find any doubts about it in the times ahead; but this is not the ruling for the cash dealings that go on among all peoples hand to hand so they would go on without any writing of them though even in that it is better (if the cash transaction is huge or much significant in some manner) that you Muslims do provide for the couple of witnesses at the time it takes place; the scribe and even the witnesses would not be harmed and if anyone does it, it would cause sins to him; you Muslims would have TAQWA to Allah and you would keep in view how much Allah has taught you; Allah certainly knows everything; Al-Hamdu Lillah; note here that it is not necessary for the persons that deal in the credit transaction to register it at the court of the law unless all of them want to do it; note also that much of the court procedures in business transactions are in fact, the demands of the law of the land and it is not the requirement of Islam; this involvement of the law at much of documentation is highly troublesome and in fact, much of this procedure leads to unjust dealings that is the very thing that the credit transaction needed to avoid; it would be highly feasible for the Islamic cause if the law of the land could be converted into total favor of the ordinary Muslim person and specially, matters relating to property that need much simplification as of now; the better thing is to bring their documentation totally out of the registration at the official law as of now and to devise some worthy method to deal the transactions in property with much care to the Islamic teachings; the availability of the witnessing persons that are the just truthful officials for the credit transactions is certainly the better manner to deal in the credit transactions (and even in the issues at the transaction for the properties) rather than the official documentation that we all find as of now; we all Muslim persons need to ask Allah in this current time that Allah saves us from all the evil of all such persons that are well-versed in the law of the land yet totally lacking in the knowledge of the Quran and the SUNNAH and as such they do have much slackness in their practice upon Islam; may Allah save us all from the evil of all such persons; Al-Hamdu Lillah; the last AAYAT of this Ruku also tells about the credit transaction as it guides for it when the writing facility for the transaction is not available; it tells that if the person is at travel (or if any such situation occurs) where he (as the debtor in the transaction) is unable to find someone who would write the contract for him in the best manner so he would provide something in pledge to the creditor that he would keep at his custody (though the creditor is disallowed to put it to use in any manner); however, if the creditor gives his amounts in debts to someone without taking any of his things in pledge, that debtor would repay him in full and he would have TAQWA to Allah, the true Lord; no one must conceal the evidence (that he has witnessed) as whoever conceals it, his heart is sinful and Allah certainly is Most Knowing of whatever you all do; Al-Hamdu Lillah.
BAQARAH-The Last Ruku
284. Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things.
285. The apostle believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His apostles; we make no difference between any of His apostles; and they say: we hear and obey, our Lord - Your forgiveness (do we crave), and to You is the eventual course.
286. Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: our Lord - do not punish us if we forget or make a mistake; our Lord - do not lay on us a burden as You did lay on those before us, our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, You are our Patron, so help us against the disbelieving people.
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Al-Hamdu Lillah, we all have reached at the fortieth Ruku of Surah BAQARAH in our study that is its last Ruku; it has one of the most notable DUA (supplication to Allah) where the believers ask Him to be most lenient towards the believers; Al-Hamdu Lillah; though the whole of the Quran is the gift from Allah to the mankind yet the last couple of AAYAAT of Surah BAQARAH are mentioned as His most special gift; it is mentioned that if the Muslim person reads sincerely Surah FATIHA, AAYATUL-KURSI (i.e. verse-255 which we have studied), the last AAYAT of Surah BAQARAH and the couple of the Surah that are at the last of the Quran before sleeping, Allah would protect him from all adverse things and he would remain safe from all Satanic effects; Al-Hamdu Lillah; the Ruku commences by the statement that whatever is in the heavens and in the earth, all belong to Allah; and (O Believers) if you disclose whatever is inside you or conceal it, He would call you to account for that; He would either forgive whom He wills or either punish whom He wills; and Allah certainly is able to do all He intends; Al-Hamdu Lillah; this AAYAT denotes the total authority that Allah has over all the creation and it tells that Allah is able to punish anyone He wills even on the thoughts that he nourishes inside him; this statement troubled many of SAHABA as to control the flow of thoughts is not an easy task; but the Prophet PBUH told them to say that “we hear and we obey” and ask Allah to pardon them; so they did that and the last two AAYAAT descended in which Allah taught the DUA (the supplication to Allah) to believers how to ask for mercy on such things that are out of their control; note that Allah taught Adam even, the necessary wording to supplicate to Allah when they both (Adam & Eve) had eaten the prohibited fruit and needed to ask Allah to grant them pardon; among these last couple of AAYAAT, the first one tells the believers about the true Belief while the last one tells them to keep their good deeds to the best of their ability in accordance to the true Belief; AAYAT-285 says that the Messenger PBUH has believed in the Book that has descended from his true Lord and also the believers; all of them have believed in Allah, His angels, His books and His Messengers with the statement that “we do not differentiate between them (so we believe in all of them as the Messengers of Allah)”; note that the believers have to believe these four while the fifth is to believe in AKHIRAT that is also mentioned at the last of this AAYAT by the phrase WA-ELAIKAL-MASIR (and towards You, is the return); the believers have to believe the sixth important point too to complete the necessary true Belief; that is to believe in TAQDIR that everything happens by the will of Allah though His pleasure is not in everything; the believers have to care for His pleasure by the Islamic teachings that the Quran and the SUNNAH have provided well; as for His will, that He only knows and the first AAYAT of this Ruku has stated clearly that Allah certainly has all authority; Al-Hamdu Lillah; the last AAYAT here states the blessing of Allah upon the Man that Allah does not put any more burden of His commands than what he is able to bear; this also implies that anything wrong that enters into thoughts as an involuntary factor is not accountable; it is reported in one of the Ahadith that the Prophet PBUH said, "Allah has accepted my invocation to forgive what whispers in the hearts of my followers, unless they put it to action or utter it" (BUKHARI); note that the Quran also states that every person works in accordance to his SHAKILA (the rule of conduct; the space he has for practice according to his own abilities; the individual ability to manage the affairs of his belief and his deeds) so this also relates to this notable verse in our study; the relevant AAYAT states about SHAKILA that “say -each one does according to his rule of conduct, and your Lord is Best Aware of him whose way is right-” (Surah Bani-Israel-84) so Allah would judge everyone at the Day of Judgment according to his own individual SHAKILA; Al-Hamdu Lillah; he would certainly receive the good returns of his good deeds at AKHIRAT that he did at the worldly life and he would certainly bear the torments there due to his adverse deeds; from here, the wonderful DUA to Allah commences that reads “our Lord! Condemn us not if we forget (to do some good deed), or make some mistake (by wrongful judgment in doing the good deed according to its rightful manner) - our Lord - lay not on us such a burden as thou didst lay on those before us (the Bani-Israel) - our Lord - impose not on us that which we have not the strength to bear (that we might have proved ourselves liable of) - pardon us, absolve us and have mercy on us – You only are our Protector, and provide us the victory over the disbelieving folk (this last part here is also the last part of DUA that the forces of TALUT made)”; Al-Hamdu Lillah; there are few things here that need some reflection and presently, our study would insha-Allah see to that; Al-Hamdu Lillah; the first thing to note is that to forget to practice some good deed that the believers had intended as Allah commanded it to them causes blame towards them so that needs asking Allah for mercy; the second thing is that when the believers bring their good intention into practice, they might show some clear lapse in its practice though unintentionally (as if some person hits a set target by an arrow but misses the mark completely) so that needs asking Allah for mercy; the third thing is that the Bani-Israel had been so disrespectful to the Commands of Allah that Allah had cursed them and had put on them some harsh rulings to fulfill so it was most feasible at the last of this Surah (in which we all have studied the disrespect of the Bani-Israel and the adverse manner by which they had treated the Messengers of Allah) that Muslims ask Allah to save them from all such adversities that lead to get such troublesome burdens in the fulfillment of the commands of Allah; the fourth thing is that Muslims asked here that if they do show some lapse in the fulfillment of His commands, then by His REHMAT (the blessing manner) to Muslims, He does not give harsh commands to them; the fifth thing is that Allah always gives blessings from Him whenever He intends for REHMAT (even without any virtues shown by those who receive it) as He only values the righteousness but whenever He gives punishments, it is always the result of the wrongs that the human beings have done to ask for it; that is why the last of the AAYAT guides to ask Allah for pardon (so that they do not forget the good deeds and do not perform them in some adverse manner), and guides to ask Allah for absolving them (on the adversity they do thoughtlessly) and for having mercy on them (that Allah does not term them liable to get most harsh commands by any of wrongs that they commit by will); so this means that the believers must ask Allah, even if they have shown ingratitude to Him by their attitudes adverse to Islam, to still give them the space to better their selves; He is the true Protector and He certainly is able to provide victory to the believers over their enemy who intends tenaciously to finish off the impression of Islam and intends tenaciously to impose its own way of life onto the believers in Islam; may Allah save the true believers from all sinful adversities of the enemy that they are facing at these current times; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of BAQARAH ends; Al-Hamdu Lillah