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Tafsiri Guide to the Quran
Surah NISAA; Surah MA'EDAH
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Surah NISAA
(Consists of 24 Ruku)
(H-4; H-5)
NISAA-The First Ruku
1. O people - be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you.
2. And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime.
3. And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.
4. And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.
5. And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice.
6. And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner.
7. Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion.
8. And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words.
9. And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words.
10. (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire.
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The Surah starts with the command to all the peoples of the world to have TAQWA to Allah; the Ruku mostly deals with the property and the possessions of the orphan persons (especially the female) and it has the AAYAT that allows the Muslim man to keep in his marriage four of women at one time; the Ruku goes on at the first AAYAT with the statement that Allah created all of the people by one person (Adam-AS) only from whom (from his rib), He also created his spouse (Eve-AS); then afterwards, He spread many of the men and many of the women by these two; note that the comments on this AAYAT include this that they had 20 of the male children and the same number of the female children in total; they were allowed to marry among each other at those times as they grew-up and that led to the spread of the men and the women upon the earth with the period of time; so here we find the mention of three types in the creation of the Man; first that Allah created Adam by clay and then He created Eve from the rib of Adam; afterwards He spread on all the persons, male and female, at the world by the reproduction process that He has allowed to the mankind (except for Jesus-AS whose arrival to the world and even departure from the world was most exceptional); so all must remain attentive to Allah with hope and fear towards Him with the most righteous true Belief and the total good deeds; all rights among the mankind come about actually by His command that the people then ask among their-selves; and they also must care for the near-relatives as Allah has commanded emphatically to care about their rights too; Allah certainly is the Watcher to all their deeds; Al-Hamdu Lillah; the AAYAT ahead tells those that have orphans in their care that they should give their amounts to them (that means they should use it in their necessities till they themselves are capable to manage that then they should return it to them); they should not give them something of their own that is much lesser in quality (and even quantity) in forced bargain to take their good property against it; in-fact they should employ their own amounts for their necessities unless they are totally incapable to manage the necessities of the orphan persons by their own amounts; if they utilize the amounts of the orphan persons in their care in the necessities of their own while they do have with them their own ample amounts to care for their own (and those that are dependent on them), then this utilization certainly is one of the major sins; AAYAT-3 here permits the Muslim man to marry four of women if they see that they would be unable to care about the rights of the orphan girls in their care; note that in those times, it happened that when some orphan girl was in the care of the man that was WALI i.e. the custodian to her affairs (and it was possible that WALI might be NA-MEHRUM i.e. among those relatives who are allowed to marry her) then as he found her having some property or possessions, he would marry her and get that in his custody totally; he did not worry much about providing her the rights she had as his wife especially when she did not have much of beauty and attraction; so the AAYAT advises that if he finds himself unable to provide the orphan girl the rights she has upon him, he should marry some other woman even up-to four of them (giving the orphan girl in his custody to some other good man in marriage) though he must provide all of his wives their rights upon him; this means that he would keep them equal in quantity for all that he provides to them; he would give them his company for equal days & nights; he would give them the same foods and the same clothing (or compatible to each other); he would give them their residences that are compatible to each other; however, if he has more attraction to any one of them due to her good charms, he is not blamable for that inclination of his heart; the AAYAT states that if he fears that he would be unable to keep equality in quantity of things for his wives then it is better that he marries only one of the women (and this is better in today’s scenario unless he has much good amounts of wealth in his possession and has good sense of justice); if even that is troublesome to him as he feels that he would be unable to provide her due rights justifiably then it is better that he takes one of the slave-women in marriage as that would be more likely for him to keep to justice; note that at that time, it was customary to take persons (women at the battlefield included) of the defeated side in the war as slaves; they had lesser status than the free women and it is the blessing of Allah that this custom has ended (insha Allah for all times ahead); the AAYAT ahead asks to give the women taken in marriage their MEHR (the good amount that he gives her to make his marriage to her lawful and this is one of the most important rights of the woman upon him) with pleasure though when given in her possession, she gives some of it by her own to the husband as a gift from her then that is allowed for him to use most happily by his own will; please note that the man should provide the MEHR just as he consummates the marriage and it is not feasible to make it conditional by the statement at marriage that it would be due on her asking; when the man wants his rights from her right-away, he ought to care for hers too at the first time of his marriage; Al-Hamdu Lillah; AAYAT-5 advises that the possessions of the orphan persons (male or female) that their respective Muslim WALI have in their custody (and use it by their own will as if that is their own), they must not provide that to the orphan persons yet but they must go on to see to all of their necessities in the best manner without any useless expenses (and even without any useless thrift); and they must clearly tell them that this certainly is their amounts that they would receive this as they would come to adulthood; the AAYAT ahead tells that the custodian to their possessions would examine their capability as they come to the age where they become ready for marriage; if they find the orphan persons with the good capacity of judgment in the financial matters, they would provide their amounts in their own custody; the custodians must not use it extravagantly or hastily that these orphan persons would soon become adults and would become liable to receive their amounts in their own custody; whoever is well-off among the custodians, he should strictly avoid taking any amount from the amounts of the orphan person for any of his own necessities; however, if he is affected by poverty then he is liable to take some amount from his possessions (to accommodate for his basic necessities) as remuneration for him but only in accordance to the worth of his service towards the orphan person; when they provide these amounts in their own custody, they would make two of adult intelligent Muslim persons as witnesses on this with the statement of affairs that relate to their assets that had been in their custody in detail; and certainly, Allah is totally Capable to see the worth of that statement in all detail (so there must be no willful wrong anywhere in that which the custodian provides then); note well that not only men but women too have their shares in what their parents or very near-relatives leave of their properties and possessions though it might not be much in quantity; these shares are fixed by closeness in relations (and the next Ruku gives the detail for this statement); when at the time of distribution of the left wealth of the deceased person, some of such relatives remain present that have no shares in that distribution by the Islamic ruling then it is better to give something from that to them and even to the orphan persons and the needy persons that show-up at the occasion (in the hope of getting something); the persons at the charge of the distribution must avoid saying any harsh words to those present (that have no lawful shares in the distribution) and say something reasonable to them that does not hurt them; the next AAYAT has an appeal that is most highly emotional for the care towards the orphan children in which the Quran says that the persons at charge, if they leave their needy children at their own death whom they leave in poverty with high worries about their welfare, must fear how such of other orphan children live-on their lives; so they all must have TAQWA to Allah and say the proper things only (with care for them whatever possible); this tells that if the care for the weak persons at the place takes roots in the society (where everyone has the good consideration for the needy persons especially the needy orphan children), nobody would die in the worries of what would happen to his children after his death; as for those who have the custody of the assets of the orphan children, if they take anything unjustly from that for their own-selves then they have taken-in fire inside them and they would see it soon as they enter the hell-fire; they must remain very cautious and praise Allah that He gave them the good TOFIQ to care for the orphan children; they must remain very cautious that any desire of worldly benefits does not distract them from their responsibility and they must work on with all their care to AKHIRAT only; Al-Hamdu Lillah.
NISAA-The Second Ruku
11. Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise.
12. And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing.
13. These are Allah's limits, and whoever obeys Allah and His Apostle, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement.
14. And whoever disobeys Allah and His Apostle and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement.
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The Ruku gives the law of inheritance to be observed in the beginning AAYAAT (that are AAYAT-11 and AAYAT-12) and many Islamic voluminous books have been written on the law of inheritance on the basis of these couple of AAYAAT; these AAYAAT also note the point that women even are included in the heirs and they must be provided their due shares with pleasure; note that Surah NISAA (that means “women”) relates much to the issues of women just as its names suggests (though the names of Surah actually are for their recognition and not an introduction to their discussions); it discusses about the marriage of the orphan girls, the inheritance where women do have their rights too and the placement of women in relation to the men in the issues of the worldly life; it also tells near to its center that JANNAH is meant for both men and women who are righteous in their true Belief and deeds (AAYAT-124) and it also discusses ahead of AAYAT-124, the issues relating to the reconciliation between the man and wife (and issues of divorce); however, it also deals with the rulings about SALAH (especially the QASR-SALAH at the fifteenth Ruku) and it also asks strictly to avoid SHERK (this word means to reject Allah as the only Creator of all the creation or/and challenge His authority by doubts about His attributes or/and to reject Him as the only true Lord of all the creation who actually has to be obeyed; note that others that are His creation would only be obeyed when their directions do not challenge His obedience in any way; Al-Hamdu Lillah RABBEL-AALAMIN); then it also tells about the hell-fire that the persons who commit SHERK or take-up extreme disbelief would receive as their punishment and it also presents the rulings for those ahead who kill (intentionally or unintentionally); it also asks to obey Muhammad PBUH, the last Messenger of Allah, and guides towards IJMA (the rulings that take place by the consensus of the Muslims); then near to its end, it guides that Jesus Christ-AS was among the mankind and one of the most esteemed Messengers of Allah so the people of the Book must not believe in Trinity or/and Crucifixion; Surah NISAA deals with all these issues (and more) yet in such manner that this diversity does not burden the study of its good message in any manner; Al-Hamdu Lillah; briefly, note that the knowledge of the law relating to the distribution of inheritance is named as FARAIDH and it tells the specific shares for inheritors in the inheritance according to the guidance of the Holy Book Quran; there are four rightful expenses relating to deceased; first is the funeral expenses from his left amounts, the second is to pay-off his debts from his left amounts then; third is to execute his will to the third part of the rest of his left amounts then and the fourth is that the remaining amounts then is distributed between all of his valid inheritors according to the Islamic law of inheritance; the main heirs to the deceased are in three categories and those are the ZAWIL-FURUDH, ASABAAT and ZAWIL-ARHAAM; the ZAWIL-FURUDH are the close relatives whose shares are well-defined by the Quran; ASABAAT are other relatives from the relation from father's side to the deceased person; ZAWIL-ARHAAM are the relatives that are besides ZAWIL-FURUDH & ASABAAT; the ratio in the total of the left amounts for the ZAWIL-FURUDH are six; these are the half of that, the fourth of that, the eighth of that, the two-third of that, the third of that and the sixth of that; ZAWIL-FURUDH include in total 12 of relations in which ten are due to the relations of birth and two by the specific reason of being the respective spouse; the ten include the father, brother (by both of parents), paternal-grandfather that are among the male; it includes the daughter, grand-daughter, real-sister, sister (by father), sister (by mother), mother, grandmother (both of them) that are among the female; ASABAH are such close relatives that also become heirs yet we would focus our attention here on the ZAWIL-FURUDH; the first AAYAT here tells that if there are sons and daughters of the deceased person, they would get the amount in the ratio that the sons get the double of what the daughters get from it; so with three daughters and two sons, the distribution would ask to divide his left amounts in seven parts from which the sons would get two parts each while the daughters would get one part each; when there are two or more daughters only, they would get the two-third of the amounts together but if only one, she would get the half of it; if the deceased person has both his parents alive then each of them would get the sixth of it if he has any of children too before those children get the share from it; the children would then get the remaining amounts in the ratio of two is to one according to gender; however, if he has no children and his parents are his heirs then his mother would receive the one-third of it and the father would get the two third; but if he has siblings (though he has no children) and has the parents alive too, the mother would get the sixth from his left amounts and the father would get the rest of it (so the siblings would decrease the share of the mother and increase the share of the father though they would not get anything for their-selves from it); this all distribution has to be done after taking care of the debts of the deceased person and after providing for the payment of his will that he is allowed to make up-to third of his amounts (but not for any of heirs); the AAYAT states that nobody knows who is near to him among his children (and his grand-children) and among his parents (and his forefathers) in providing benefits to him and who is not, so Allah has given this command that has to be observed; Allah certainly is Most Knowing (of their benefits to the deceased person) and Most Wise (of the effects that his amounts when they come in their custody, would bring about); Al-Hamdu Lillah; the AAYAT ahead states the shares that the husband (or the wife) has in the inheritance; when the wife dies and she has no children (by him or any of her previous husbands), her husband at the time of her death would receive half from her left amounts (and her parents and very close relatives would be liable to the other half in accordance to the Islamic law); but the husband would receive the fourth of it if she has any child from him or any of his previous husbands; she would receive the fourth of the left amounts of her husband when he has no child from her or any of his wives yet if he does have any child then she would receive the eighth of his left amounts after providing for his debts and his will in the third of his amounts; note that if he has more than one wives, they would distribute the share received (that is the fourth or the eight) between them as each of them is not liable to get the fourth or the eighth; this AAYAT states the command for the KALALAH (the person who has no one from among his parents or his grand-parents and even from among his children or his grand-children); note that Allah has given the command for such of his siblings here that are related to him by his mother only (the command for other of his siblings is at the last of this Surah); note also that the command for the real siblings (that have the same father and the mother) and the siblings that have the same father (though mother is different), they both were taken as having the full relation as siblings though siblings by the mother only were half-brothers (or half-sisters); when the KALALAH, male or female, has only one brother by mother or only one sister by mother, he or she would receive the sixth of his amounts; however, if they are more than that then they would share among themselves one third of his amounts that would remain after providing for his debts and after providing for his will without any trouble to anyone (note that the will is stated before the debts in the Ruku yet the sequence to follow in practice is that his debts would be cared for before his will so that no-one would be troubled at the time of the distribution); this is how Allah directs and He certainly knows all things well and He certainly is Most Forbearing; Al-Hamdu Lillah; these are the limits that Allah has imposed so whoever cares about them by their obedience to Allah and His Messenger, He would enter them into the JANNAAT beneath which the beautiful streams flow, and they would reside there forever; this actually is the greatest of success; but whoever disobeys Allah and His Messenger and transcends beyond these set limits in practice, he would enter them into the hell-fire to reside forever; this physical chastisement would also disrespect him most highly among all peoples so everyone has to care for the commands of Allah, the only true Lord of all the creation; Al-Hamdu Lillah.
NISAA-The Third Ruku
15. And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them.
16. And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the Merciful.
17. Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise.
18. And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says that surely I do repent - nor (for) those who die while they are disbelievers. These are they for whom We have prepared a painful chastisement.
19. O you who believe - it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them in order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it.
20. And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong?
21. And how can you take it when one of you has already gone in to the other and they have made with you a firm covenant?
22. And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way.
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After providing the commands that relate to the wealth (i.e. the distribution of that wealth which the deceased person has left behind), this Ruku takes up another important issue of the Man and that relates to his moral values; it commences by the command that the Muslim woman who is involved in fornication (or adultery) with any such man that is not among the Muslims then the Muslim man under whose commands she lives (her father or her husband), he would take four good sane adult men from among the Muslim men and make them witnesses against her by telling them the issue in clear terms (without her valid denial to it) so that they understand well that he has all the authority to punish her well for this heinous crime according to the Islamic guidance; so if those good persons do find the issue feasible to witness here, their respective fathers (or their respective husbands) would confine them with strict watch on them in their own custody at the house until their deaths finally end the issue or Allah provides some other manner to treat them in this issue; note that He provided that manner by the command at Surah NOOR-02, to punish them by the beatings of 100 lashes when the case is proven against them; however, in cases lesser than fornication (or adultery) that also might be among the high forms of their FAHISHA (the most shameful attitude), this AAYAT would still apply as the AAYAT at NOOR is related to fornication/adultery and so the related man would remain still liable to take the necessary charge for her custody to punish her until he sees clearly that Allah has turned her towards the better attitude and then he would give her some relaxation though letting her know well that she is well under his surveillance; Al-Hamdu Lillah; if two persons from among the Muslims commit fornication (or adultery) then the Muslims would punish both the man and the woman with most harsh beating that they deem fit yet if they both repent and make their-selves better then they shall leave them on their own as Allah appreciates this repentance and making-up for their heinous wrong; He certainly is Oft-returning (to mercy) and Most Merciful; Al-Hamdu Lillah; Allah certainly accepts the repentance of those who had done some of SAYYI’AAT (such wrongs that are capable to lead them to the major sin by the utmost burning of desires) and they repent early (that is in their worldly lives when they are not seemingly near to their deaths); Allah does accept their repentance as Allah certainly is Most Knowing (so He knows the sincerity of the repentance) and Truly Wise (and so He would provide such opportunities that would clarify the repentance and would allow them to substitute their wrong doings by utmost good deeds); this acceptance of repentance is not for those who go on doing the SAYYI’AAT until the death presents itself to any of them and then he states that he is so very sorry for whatever he has done of those shameful things (that ultimately led him to the major sin) and not for those too who die in the state of disbelief without any repentance as for all of such persons, Allah has prepared the most severe punishment; O Believers, do not take women into your custody by force (i.e. do not confine them by force somewhere); note that it happened at those times that the husband used to force his wife to provide him something from her possessions (that he had given by himself to her when the matters were most pleasant between them) by keeping her confined to the residence against her will; it also happened that when a man died, his male relatives that were at the charge of the distribution of his left amounts, would not provide his wife the amounts due to her from that and would keep that in their own custody with her confinement to the residence against her will; so they forced her to surrender some of her amounts with her or due to her for her release from this confinement; the AAYAT prohibits such confinement to get their amounts (that is with them or due to them) though it provides an exception against those women who get involved in evident FAHISHA (the most shameful attitude for which the father or the husband is allowed to confine them after getting the witnesses upon it); it is better that the husbands live on their lives with them in the most accepted good manner because it is possible that they dislike something and Allah has put some much high blessing in that very thing; if it happens that the Muslim person needs to leave one of his wives whom he has given huge amounts of money and take another wife in her place, he would not ask anything back from her as that certainly would be injustice; would he really commit such injustice by wrongful blames to disgrace her that would then make his own self most highly sinful in the matter; and how would he take it back after they both have had the most high closeness to each other and after she had achieved the most firm covenant (the sound contract of trust from him); so this would be against the asking of EHSAAN (that is the most good attitude among each other without asking for any return except for the hope that this would bring the pleasure of Allah) and even against the asking of the ADL (that is the requirement of the Islamic law); and the Believers must not marry any of their stepmothers ever but whatever has happened before, is ignored; note that in those days, there were such persons at the place who did marry their stepmothers and though the people generally considered it one of the most abhorrent practices yet it was tolerated; the AAYAT tells that this certainly is among the FAHISHA and the most abhorrent practice that certainly is the most wrongful manner to take anywhere; so Allah commands to remain totally away from all such shameful things that disgrace the Muslim person and He commands to remain totally committed to all such good things that provide the spiritual purity; Al-Hamdu Lillah.
NISAA-The Fourth Ruku
23. Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful.
24. And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.
25. And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women; this is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.
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This Ruku relates to the marriage and gives the detail to the women that the Muslims are disallowed to marry; there are three things that disallow the marriage to them in which one is the most respectable relation to them; second is the relation by milk and the third is by the reason of marriage that some women might not be taken into marriage as they are the relatives to the wife; the AAYAT states that “(O Muslims) - forbidden unto you are your mothers, and your daughters, and your sisters, and your father's sisters, and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers (by the relation of milk), and your foster-sisters (by the relation of milk), and your mothers-in-law, and your step-daughters who are under your protection that are born of your women with whom you have had the sexual relation; but if you have not had the sexual relation with them, then it is no sin for you (to marry their daughters) - and the wives of your sons who are of your own loins (i.e. they are not your adopted sons); and also forbidden is that you should have two sisters together (in marriage), except what has already happened in the past; Allah is Most Forgiving and Most Merciful”; note that mothers include the grand-mothers too while the daughters include the grand-daughters too; note also that the sisters include half-sisters too wherever they are mentioned at the AAYAT and this also that he is disallowed to marry his step-daughters even if they are not under his protection; the Hadith also prohibits to marry the niece (paternal or maternal) of the wife or her aunt (paternal or maternal) while she is in his marriage just as her sister would not be taken into marriage while she is in his marriage; the books of FIQH give the detail to this and I, MSD, have provided the rulings of QUDURI (one of the books on FIQH relating to the HANAFI-School) at the net which also clarifies the matter well; the next AAYAT relates to the same matter which tells that those women who are already in marriage of someone, are disallowed for the Muslim man to marry (the word MUHSANAAT is used that means “the protected women” to denote those women here who are married to someone while the same word is used in this Ruku ahead to mean the woman that is not the slave-woman but the woman under the care of her family especially of her father so the woman is either protected under her husband’s care or either under her father’s care); however, if these MUHSANAAT become the slave-women by the reason of coming into the custody of the Muslim men and they are distributed among the Muslims by their commander in-charge as the booty received from the war then it is allowed for them to gratify their sexual needs from them when in their custody even if they are married women (as their marriage would then become null and void); this is the command of Allah and except for the women mentioned and the married women, Muslims are allowed to marry other of women (that are Muslims or Christians; though they are allowed to marry women even from among Jews but it is most highly feasible to avoid any such marriage in these current times) for whom they would care to pay their MEHR (the amount to take them into their marriage) and for whom they would care to make their wives and would not ask gratification of sexual needs without the honest wedlock; so the man has to care necessarily for them in both the tangible and the intangible so they must announce their marriage, care about their respective responsibilities and have the most high trust upon each other so that the marriage remains happy; so as the man takes benefits from his wife, he must provide her the agreed dowry due to her though he might provide more than her due amount if they both agree upon that afterwards; Allah certainly is Most Knowing and Most Wise; Al-Hamdu Lillah; but whoever among the Muslims is not capable financially to marry the good Muslim protected woman (in her father’s care) and finds marriage necessary for himself then he should marry any of the good Muslim slave-women (as that would ask for much lesser amounts to pay her as MEHR and for much lesser care of the liability towards her); and Allah knows the belief of everyone much better than anyone (so He knows about the status of the belief of the man and the slave-woman whom he intends to take into his marriage); the men and the women both relate to each other in compatible manner (and their difference in physique is complementary); so the Muslim man in the need to marry should marry the slave-woman by the consent of her master and provide her with her due MEHR according to the accepted norms of the place as to make her the truly protected woman in his care whereas she is neither debauched (who asks for more of the sexual gratification that is out of this wedlock) nor of any loose conduct (who ask for paramours even when she is in this wedlock); now when these slave-woman are in the wedlock and then they commit FAHISHA (i.e. the most shameful of sins and that is adultery), they would be punished by half of the punishment extended to the free women that are in protection; but this relates only to that Muslim man who is unable to control his sexual desire and fears to commit adultery so the better thing certainly is that he develops his control with SABR (i.e. uncaring attitude towards the worldly things) in this issue rather than ask for marriage to such slave-women (who might be led towards debauchery or loose conduct); but if he is incapable to take-up SABR at this issue and marries any of slave-woman, Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah.
NISAA-The Fifth Ruku
26. Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise.
27. And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation.
28. Allah desires that He should make light your burdens, and man is created weak.
29. O you who believe - do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you.
30. And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah.
31. If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering.
32. And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things.
33. And to everyone We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely Allah is Witness over all things.
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Before proceeding to the note for the fifth Ruku, I, MSD, would provide a brief note on slavery that might clarify my note for the previous Ruku even more; note that at those times, the female captives of the war were distributed among the warriors like the male captives and being female they had to care for the sexual needs of their respective masters while the male slaves had to work all day long to pay the certain amount that their respective masters had assigned for them to earn for them daily; note that if the slave-girl became pregnant from the husband she had when she was a free-person, she was not to be asked any nearness by her master until the child-birth; the slave-girl that had husband among captives did not remain married to him so when she was given by the commander into the slavery of some man that had attended the war, he was allowed to ask her to care for his sexual needs; the matter is obsolete now and insha-Allah, it would never occur in the life of the Man ever again; note that Islam did not initiate this practice nor did it appreciate it rather it gave such commands that related to slaves (for both male and female) that led to their emancipation with time; here detail is not possible yet please note in brief that Islam asked to treat slaves with respect, it asked to release them from slavery in compensation of few commands of Allah that their masters could not fulfill, it asked not to give any of female slaves to men for sexual reasons except by marriage (and once the slave-woman was married to someone, her master was disallowed to have sexual relations with her as that now was the right of her husband), it asked to release the female slaves if they become mothers to their children, it asked not to stop them from becoming MUKATAB i.e. those male and female slaves who asked release by paying-out some amount for their freedom and in addition to these, it asked in many other ways too to free slaves; with that, it also asked not to make people slaves to the extent possible at those times and this was the best that could have been done when the custom of slavery prevailed when women outnumbered men most highly; please note that the men fell at the battle-grounds in those days in scores while the number of battles was high too; the last Prophet Muhammad (PBUH), who also was the last Messenger of Allah, certainly dealt with this issue of slavery most beautifully by applying the commands of Allah in practice at that given time and place that did set the good pace for its total elimination ahead; Al-Hamdu Lillah; now, this fifth Ruku commences by telling that Allah intends to clarify to the Muslims (the issues relating to women that affect them and that especially relate to their honor and this clarification would continue ahead for some AAYAAT) and to guide them towards the manners in which the previous peoples used to tackle their issues and to turn to the Muslims mercifully (so Allah would provide both this guidance and the expression for the care towards the Muslims so that they take the righteous manner to live their lives, after the clarification of the issues relating to the woman in this Surah ahead; this needs to direct Muslims to respect the last Prophet Muhammad PBUH most highly and to care for the Islamic commands together for the social life as Muslims; so the Surah deals with these matters explicitly); Allah certainly is Most Knowing and Most Wise; Al-Hamdu Lillah; Allah certainly does intend to turn to the Muslims mercifully (so that they live on their lives in the environment that cares highly about the righteous Islamic moral values) as there are persons that are slaves to their animal desires that intend that the Muslims deviate far away from the true path they are on; AAYAT-28 ahead states that Allah intends to lighten somewhat the liability of the Man in this matter (relating to women so He forgives those sinful things that lead to the major sin when the Man ultimately refrains from that major sin in practice) as He has created the Man weak at his inside in this matter; AAYAT-29 ahead prohibits taking the possessions of others except by such transactions that they make by mutual assent and prohibits to kill anyone (including their own-selves); note that the suicide would only take place when a sane person does develop the highest of depression due to facing of the most adverse outcomes of his past efforts or he does develop the highest of anxiety due to fearing of the most adverse features that he clearly finds coming upon him in the very near future; as the address is to the believers, AAYAT-29 soothes here that they must always remember well that Allah is Most Merciful to them as with that (when the believer knows well that Allah is Most Merciful and He only has the actual charge of all things to Whom he would appeal then), he would neither be depressed nor anxious upon any issue; Al-Hamdu Lillah; but whoever does this (the taking of the possessions of others unlawfully or/and killing willfully of any of the innocent Muslim persons), Allah would certainly put them soon into the hell-fire because for Allah, this is an easy task; note here that all Muslim persons that live at the same place where they do strive to practice Islam, must mutually care for the honor of each other (and the first couple of AAYAAT of this Ruku address this matter), for the possessions of each other and for the life of each other (and the second couple of AAYAAT here address this matter) and for the freedom to rightful actions of each other (the last part of the thirtieth AAYAT addresses this matter by assigning the words “UDWAN” and “ZULM” to the killing of any Muslim person that imply the innocence of the murdered and the willful wrong action of the murderer respectively); these comprise all of the major sins for the Muslims as it is possible to categorize all major sins into two broad categories; these are the ZULM (injustice) and FAWAHISH (the most shameful of activities); note that even SHERK (to take anyone equal in the power to Allah or to ignore His commands and instead, obey those persons who lead against Him in the issues of life) is the form of extreme ZULM by the Man; see also the note on the twenty-first Ruku of Surah BAQARAH; Al-Hamdu Lillah; AAYAT-31 ahead provides the high good tidings to the good Muslims most caringly that if they avoid the commitment of the most heinous major sins from which Allah has most clearly demanded to keep away (by the Quran) then Allah would forgive all the sinful activities that lead towards them and He would provide them entrance into the most honorable place to enter; note that these most heinous major sins include adultery/fornication, to accuse someone of it wrongfully (and abuse the Muslims habitually), theft of valuables, highway robbery & mutiny against the rightful caring Muslim administration (and the kidnapping of its citizens is also included in the mutiny against it); addiction to wines (and the intake of all prohibited foods) and also the unjust murder (and inflicting high wounds & troubles to the good Muslims); may Allah save all the good Muslims from these and other of the most heinous major sins; Al-Hamdu Lillah; the address now turns again to the issues of the woman as the AAYAT ahead tells that everyone ought to remain satisfied upon the manner he or she has been born and no one ought to ask the natural authority that Allah has provided to some over others at the worldly life; the Man would get his share of the good deeds that he has done at the worldly life and the Woman would get her share of the good deeds that she has done at the worldly life; every person of the Muslims must ask Allah for TOFIQ of opportunities for good deeds that might lead him/her to the most high quantity of the good deeds without the worry of becoming as someone other than his/her own-self; Allah is Most Knowing of all things (so He knows what good returns to provide to all those persons, whether they are men or women, for their good deeds); Al-Hamdu Lillah; Allah has provided the detail for the distribution of the wealth that the parents or the near relatives leave behind; the Muslim person who leaves much amounts at his death, would provide some of it (up-to the one-third maximum) to the person he has agreed to take as most close to him in his financial dealings; Allah witnesses truly everything that takes place (so He would certainly observe how the person deals with the matter without affecting any of his heirs adversely by his provision to his close partner); Al-Hamdu Lillah.
NISAA-The Sixth Ruku
34. Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great.
35. And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will affect harmony between them, surely Allah is Knowing, Aware.
36. And serve Allah and do not associate anything with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful;
37. Those who are niggardly and they bid people to be niggardly and they hide what Allah has given them out of His grace; and We have prepared for the disbelievers a disgraceful chastisement.
38. And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Satan, an evil associate is he!
39. And what (harm) would it have done them if they had believed in Allah and the last day and spent (benevolently) of what Allah had given them? And Allah knows them.
40. Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward.
41. How will it be, then, when We bring from every people a witness and bring you as a witness against these?
42. On that day will those who disbelieve and disobey the Apostle desire that the earth were leveled with them and they shall not (be able to) hide any word from Allah.
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The first AAYAT here declares that the men are overseers upon the women as Allah has given authority to some over some and because the men spent their finances on the women (as the man pays the MEHR to the woman at their marriage that is his liability and he sees to all of her genuine financial needs too at the married life); so the virtuous women would remain obedient to the husband and would remain loyal to him safeguarding in his absence (his honor by avoiding all disloyalty to him and his assets that are in her custody); however, if the husband fears that she is developing the attitude of extreme rebellion to him, he would admonish her as best as possible for him; if her attitude still shows that she does not accept his authority in the issues of life, he would leave her alone at her sleeping place (and he would take his bed apart from her at the room or elsewhere at the residence); then also if she is reluctant to accept his authority and to live under his command then that is something shameful for the woman and he is allowed even to beat her lightly (in such manner according to the Ahadith that he does not hit her at the face and the punishment does not leave any evident mark on her physique); note that Islam mostly asks for the corporal punishment where the offence is much shameful according to the Islamic teachings though here, he would take it as the last resort; if she ultimately gives-in and obeys her husband unconditionally, he must not search ways to impose his authority (as that would only denote his perversion in the matter); he must remember that though Allah has given him authority over her yet He certainly is Most Exalted and Greatest (so He would punish him on his unlawful doings against his wife who also is among His slaves); but with all said and done lawfully by the husband, their folk still find grudges between them, they would appoint one arbiter from his people and the other from hers and if they both (man and wife) intend to amend the situation towards peace, Allah would grant them the reconciliation between them; Allah certainly is Most Knowing and Well-Aware of the matters at heart; Al-Hamdu Lillah; AAYAAT ahead give the commands to the Muslims that are most basic to fulfill for them; they all must worship Allah without taking anyone as equal in power to Him because He only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; and they must treat their parents with utmost respect (with the attitude of EHSAAN without asking any returns for whatever financial and moral support they give to them at their status of weakness as they both also did care for them with love when they were weak); and they must care for their near relatives and orphan children and MASAKIN (those that have some financial resources but that is not enough for their necessities) and the neighbor that is near to the residence and the neighbor at some distance and the companion (for the short term) at their side and the wayfarer and those that are under their command as slaves; Allah does not appreciate those that are highly proud and much boastful; these are such persons who are niggardly (as their pride and their boast is on the basis of their wealth and their status respectively at their social circle) and who ask others too for niggardliness telling them that this only is good for them (so that those persons do not ask him to be generous); they hide what Allah has provided to them from His blessings (i.e. the knowledge of the fundamental principles of Islam to which they do not commit themselves); so Allah has prepared for the disbelievers the most disgraceful punishment (of the hell-fire); and even those persons that spend their finances just to make their name in charity and they actually do not have their belief upon Allah as the only true Lord and disregard AKHIRAT, they also would enter the hell-fire as the Satan has become the companion to such persons and whoever has him as his companion, that person does have the most bad companion; what adversity would have fallen upon them had they believed in Allah and in AKHIRAT truly and had spent from what Allah had given them; Allah certainly knows all about them totally well; but Allah would not show even little of injustice to the righteous persons and if they have only one of good deeds, He would multiply it and give even more of good returns for it by His own; Al-Hamdu Lillah; to understand the next AAYAT i.e. AAYAT-41, please note that at the first day of AKHIRAT (YAUMUL-HASHR), Allah would call all His Messengers (Salam on all of them) to witness against the peoples they were sent to; as such, Muhammad PBUH would also be called upon to testify against those who had rejected his call towards Islam; after him, the Muslims are liable to this task and they would have to stand at HASHR for it when they are asked for it; see also the note at AAYAT-143 of BAQARAH that is at its seventeenth Ruku; Al-Hamdu Lillah; the AAYAT-41 reads that “How will it be, then, when We bring from every people a witness and bring you, O Muhammad PBUH, as a witness against these?”; BUKHARI, the authentic book of Ahadith, reports a Hadith (in the booklet of the Prophetic commentary on the Quran) that tells that the last of Prophets Muhammad PBUH once asked one of his SAHABA to read the Quran in front of him and he started to recite Surah NISAA; as he read this AAYAT, the Prophet PBUH asked him to stop here whereas he saw tears in the eyes of the Prophet PBUH; the last AAYAT of the Ruku tells that on that day, those persons who had disbelieved and had disobeyed the Messenger PBUH, would highly wish if only they could become level to the earth; they used to hide the Truth at the world from the people around yet on that day, they would be unable to hide anything about their-selves from Allah, the true Lord; Al-Hamdu Lillah.
NISAA-The Seventh Ruku
43. O you who believe - do not go near prayer when you are intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.
44. Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way.
45. And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper.
46. Of those who are Jews (there are those who) alter words from their places and say: we have heard and we disobey and - hear, may you not be made to hear – and - Ra’ena, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): we have heard and obey, and hearken, and Unzurna it would have been better for them and more upright; but Allah has cursed them due to their disbelief, so they do not believe but little.
47. O you who have been given the Book - believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed those who violated the Sabbath, and the command of Allah shall be executed.
48. Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin.
49. Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone.
50. See how they forge the lie against Allah, and this is sufficient as a manifest sin.
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The first AAYAT of this Ruku prohibits reading of SALAH in the drunk state; AAYAT-219 of BAQARAH had stated 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 and AAYAT-219 of Surah BAQARAH provided the first of them; the second is this that is Surah NISAA-43 that asks not to go near the SALAH when intoxicated and the third came at Surah MA’EDAH-90 that finally prohibited it; 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; though the AAYAT here did not prohibit it totally, it asks the Muslim person to remain aware of what he is saying at SALAH and that also implies that he must care to what he says at the gathering that promotes the Islamic teachings; the AAYAT also prohibits him to read SALAH when in the need for GHUSL (Bath); note that GHUSL is necessary after the intimate relation that the man has with his wife though this prohibition is relaxed when he is at travel and has the drinking water with him in limit while he finds that there is no water around; when he is afflicted with some physical problem or at travel or he has relieved himself from the call of the nature or he has had the intimate relation with his wife and with any of these, he does not find water to purify himself for the SALAH or if the water is highly scarce at the vicinity then he would make TAYAMMUM that means that he would use clean dust for purity; he has to hit the clean dust two times in which the first is to wipe his face once and the second is to wipe both of his hands up-to elbows once; note that it substitutes for both the WUDHU and the GHUSL at necessity when the water is highly scarce; Allah certainly is Most Pardoning and Most Forgiving; Al-Hamdu Lillah; the AAYAT ahead asks if the Muslims have not seen those to whom Allah had given many of the commands (by Torah) but they opt only to live upon the error leaving the true guidance provided to them and they even intend that the Muslims too fall into the error; Allah certainly knows your enemy (and this implies that they are among the Jews whom Allah has cursed for all times at all places due to their extreme wrong-doings as the next AAYAT states clearly); but you Muslims do not have to worry of their conspiracies when you are attentive to Allah as He certainly knows well how to deal with these bad persons; He only is your true Friend and He only is your true Helper; Al-Hamdu Lillah; this enemy is among those Jews who change the speech from its placement (that means they speak in such manner using such terms that seem acceptable to the hearing person yet they intend for such meanings by them that also are valid for them that disrespect the Prophet PBUH or that disrespect the teachings of Islam); they give such statement that mean that they have heard yet they have denied the obedience (speaking the last part in the most extreme low voice); and they say that everyone should hear without caring to hear; and they address the Prophet PBUH in such manner by the twist of their tongues that it means “O our shepherd” (see the note on BAQARAH, the thirteenth Ruku); and they take-on and spread such discussions that might bring criticism to Islam according to their viewpoint; instead of these they should have said plainly that they have heard the Truth and they have accepted it and everyone ought to listen to it for certain; also, instead of terms that they used to cause disgrace to Islam, they should have said UNZURNA “do care for us” but the fact of the matter is this that Allah has cursed them because of their disbelief in the Truth so they would not accept it for certain except for some meager quantity; the AAYAT ahead addresses the people of the Book (the Jews and the Christians) to believe in what Allah has descended (i.e. the Quran) that verifies the book that they have with them (i.e. Torah) before He alters (erase the markings on) their faces and so He turns those faces towards their backs or He curses them in such manner in which He cursed the persons related to Sabbath (this incident is recorded in some detail at the Ruku-21 of Surah AARAAF where the narration tells that they were altered to the looks of the disgraced apes); whatever Allah wills, does certainly take place; Al-Hamdu Lillah; the next AAYAT is soothing for the true Muslims that Allah would forgive all of sins for whom He wills except for SHERK (this word means to reject Allah as the only Creator of all the creation or/and challenge His authority by doubts about His attributes or/and to reject Him as the only true Lord of all the creation who actually has to be obeyed; others that are His creation would only be obeyed when their directions do not challenge His obedience in any way; Al-Hamdu Lillah RABBEL-AALAMIN); whoever does SHERK, he actually commits the most tremendous of all the sins (may Allah save all the Muslims from this biggest of all the sins; Al-Hamdu Lillah); the person involved in SHERK, if he does not ask for (and receive) forgiveness from Allah and His mercy at the worldly life, would have no hopes at AKHIRAT to save himself from the most terrible punishment of the hell-fire; the AAYAT ahead asks if the Muslims have not seen those that by their own statement, claim to purify themselves (these were/are among the Jews that take their-selves as near to Allah and His favorite whatever they do; see Surah MA’EDAH-18; note that Surah AALE-IMRAN-75 tells that they did not consider deceiving the Muslims as any sin as we all have studied at the note on the eight Ruku of AALE-IMRAN); the AAYAT says that it is Allah only Who purifies whoever He wills and no one would be treated in any unjust manner, even not little of it; so then see how they have devised the most extreme fib against Allah (by their statement that they are purified) and that fib is enough to designate their statement as clearly a manifest sin; they would see at AKHIRAT clearly what filth they had put upon their-selves; Al-Hamdu Lillah.
NISAA-The Eighth Ruku
51. Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe.
52. Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him.
53. Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone.
54. Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom.
55. So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn.
56. (As for) those who disbelieve in Our AAYAAT, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise.
57. And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them forever; they shall have therein pure mates, and We shall make them enter a dense shade.
58. Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing.
59. O you who believe - obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the apostle, if you believe in Allah and the last day; this is better and very good in the end.
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This Ruku commences by asking the Prophet PBUH (and the Muslims) if they had not seen such persons who have some sound knowledge of the book (i.e. Torah) yet they believe in idols and TAGHUT (such persons at authority who command against the commands of Allah) and they say without any remorse that the disbelievers in Islam are better than the believers in Islam; note that some of Jews had said about the polytheists of Makkah that these are better in practice than the Muslims though they knew well that the Prophet PBUH had presented basically the same good teachings that all the Messengers of Allah had provided before him; as these Jews praised the polytheists who worshipped idols and took advice from such chiefs that guided their followers against the commands of Allah, they were counted too among those and addressed as the believers in idols and TAGUT; these all are such persons whom Allah has put His curse upon; and whom Allah does curse, nobody would find any helper against Him for such persons, neither at their worldly lives nor at AKHIRAT; do they think that they also have some portion of authority so in that case, they are so very niggardly, so very selfish and so very unfeeling towards all the people (that are the Muslims) that they would not have provided anyone even (something equivalent to) the covering thread upon the date-stone; or do they feel extreme jealousy to the people (that are the Muslims) due to what Allah has provided them from His blessing from the lineage of Ismael-AS (that are the Holy Book Quran and the HIKMAT i.e. the guidance to practice it by the direction of the last Prophet Muhammad PBUH and such authority that they live their lives according to their true Belief); so they must remember that Allah only had provided the descendants of Abraham-AS (that were from the lineage of Isaac-AS) the book (Torah that He gave to Moses) and the HIKMAT (by the teachings of Jesus Christ-AS) and even the authority to live as the righteous persons (by providing David-AS the huge kingdom much before Jesus-AS); Allah certainly does whatever He wills and nobody else but He only decides what He would provide to whom that might be tangible or intangible; Al-Hamdu Lillah; so there were among them who believed it and there were also among them who showed abhorrence to it vehemently (and this even is the case at these times of Muhammad PBUH); so for them all, the most scorching fire of the hell suffices as their chastisement; those who reject the signs of Allah that He had provided to them (and those are the book, the HIKMAT and the good authority to practice them), Allah would soon enter them into the hell-fire and as their skins are thoroughly consumed, He would change them to other skins so they taste on the torment; note that the feelings relate to the skin and if that turns senseless, the torment would not be felt as the message for the pain to the brain is disrupted; Allah certainly is Mighty (so He would provide them their chastisement) and He certainly is Most Wise (so He would provide new skins to them so their torment does not end); as for those who believed in the Truth and did all the good deeds, Allah would very soon enter them into the JANNAAT beneath which flow the beautiful streams where they would abide forever ahead and where they would have beautiful wives that are named as HOORS who have been purified in all manners (as they would be free of all physical menaces and would be most faithful to their husbands) and Allah would enter them at the most soothing plenteous shade (so the surrounding would be most beautiful there with pure female companions for the men; the virtuous women would become HOORS and would accompany their virtuous husbands there and if their husbands do not find entrance to JANNAH, they would be married to some other of virtuous men so every person is married there); Al-Hamdu Lillah; the last two AAYAAT of the Ruku tell the Islamic principles for the executive, judiciary and legislative personnel at the Islamic country; the first of these reads that Allah commands the Muslims to render back trusts (the responsibilities that relate to tackle the collective affairs of the people in general) to whom they are due; this means that the persons at authority anywhere must come to it by showing their worth for that post and also that they must care to give the people their due rights by their authority; and when the Muslims judge between the people, they must judge with complete justice; this means that they must judge keeping the Islamic law in view about the issue and they must develop no such hopes that they would attain more power if they judge the issue wrongly and no fears to lose their existing power as they judge the issue rightly; they must care for the command of Allah to the best of their knowledge and for nothing else; Allah certainly guides the Muslims towards the right path and Allah certainly is Most Hearing of all issues (so He would care for the plea of the person to whom any wrong is done) and Most Seeing of all issues (so He would decide according to justice for him and He would decide against all those who commit wrongs by their authority); Al-Hamdu Lillah; the last AAYAT of the Ruku guides the true Muslims to obey Allah and to obey His last Messenger PBUH and listen to those good Muslims among them who are at the authority (due to their posts at some significant executive council or because of their posts at the Judicial system); note that this AAYAT guides ahead that if there is any notable dispute that is among any of the ordinary good Muslims (who is most prominent in the Islamic learning) and among those good Muslims who are at the authority then all of them must refer the issue to Allah and His last Messenger PBUH if they all truly believe in Allah and the Day of Judgment; this tells that all the Muslims would actually obey Allah (as He has commanded them in the Quran) and His last Messenger Muhammad PBUH (as they find his directions in the authentic SUNNAH); so the obedience of the good Muslims at authority is conditional as it must conform to this actual obedience otherwise it has no validity for the Muslims living in general at that Islamic environment; Al-Hamdu Lillah; this is the highly better attitude (at the worldly life) and the best in the result (at AKHIRAT); Al-Hamdu Lillah.
NISAA-The Ninth Ruku
60. Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Satan, though they were commanded to deny him, and the Satan desires to lead them astray into a remote error.
61. And when it is said to them: Come to what Allah has revealed and to the Apostle, you will see the hypocrites turning away from you with (utter) aversion.
62. But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: we did not desire (anything) but good and concord.
63. These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning their-selves.
64. And We did not send any apostle but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.
65. But no - by your Lord - they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any strait in their hearts as to what you have decided and submit with entire submission.
66. And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them);
67. And then We would certainly have given them from Ourselves a great reward.
68. And We would certainly have guided them in the right path.
69. And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good and good company they are!
70. This is grace from Allah, and sufficient is Allah as the Knower.
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The Ruku commences by asking if the Prophet PBUH (and the Muslims) had seen such persons who claim to believe in what has been provided to him (i.e. the Quran) and in what has been provided before him (i.e. Torah) but who ask judgment for their cases from TAGHUT (those satanic persons at authority who give rulings against the commands of Allah) though they have been strictly commanded not to believe (or respect) them; note that these persons were hypocrites and the fact of the matter is this that the Satan led them astray far & far away; whenever they saw that they were at the wrong side of some matter, they tried to take the verdict from the chiefs of the Jews where they had hopes that they would win their case though they should not have opted to ask judgment from the Jews as they claimed verbally that they were among the Muslims so that claim demanded that they seek the judgment of all their issues from the Prophet PBUH; the AAYAT ahead tells that they are such persons that when they are told to come near to what Allah has descended and near to the Prophet PBUH, the Prophet (and the Muslims) find these hypocrites turning away from the Prophet PBUH in utter disgust; so how it is that whenever any intense trouble falls upon them due to their own doings then they come to the Prophet PBUH and take oath that even if they did ask judgment from anyone else, that was only as the harmonious gesture to them and as some conciliation; but Allah knows well what is in their hearts so just ignore them and admonish them and tell them about their own-selves (the intentions behind their attitudes) in plain words; all peoples must understand this well that when Allah sends His Messengers, they have to be obeyed by the will of Allah (it is difficult to obey someone among the mankind for the Man but the notable point here is that the Messenger is not only one of the ordinary persons among the human-beings but he also is the Messenger of Allah; it is in this status that the Muslims have to obey Muhammad PBUH as Allah has told by saying “by the will of Allah”; so the SUNNAH of the Prophet PBUH is the second source for the Muslims which keeps them to Islam practically); so whenever the persons (in whom Allah has raised Muhammad PBUH, His last Messenger) who had done injustice to their near ones (and even their own-selves), would have come to the Messenger and would have asked Allah for mercy and the Messenger also would have asked Allah for mercy for them, they would have found Allah Oft-returning (to mercy) and Most Merciful; AAYAT-65 here elaborates in the most clear terms that the true Belief in Islam needs to ask the judgment for all issues by the SUNNAH of the Prophet PBUH and then accept it with all the acceptance of the heart; the AAYAT reads that “Nay; By your Lord! they do not believe truly until they make you (O Prophet) the judge of that which has become some matter of dispute among them and then they do not find any resistance in their hearts as to what you have decided and submit with entire submission”; the Ruku guides that Allah gives only such commands that they are able to fulfill while He could have commanded them to kill their near-ones or to leave their homes and then they would not have been able to fulfill these strict commands except for those very few persons among them who did accept Islam truly and did become highly committed to fulfill all the commands of Allah; if these hypocrites would have accepted what they had been asked (to take the judgment of the Prophet PBUH for all their disputes), it would have been much better for them (at the worldly life) and would have strengthened the belief of all of them leading it to become the true Belief (to get the true success at AKHIRAT); so then certainly, Allah would have provided them from His blessing utmost high returns and would have guided them to the true path of life (i.e. Islam); AAYAT-69 ahead tells that whoever becomes the true Muslim by the obedience to Allah and to the Prophet PBUH so most certainly, all these persons would also be among those persons whom Allah has blessed; 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 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; note that NABIYYEN are also among SIDDIQIN, SHUHADA and SALIHIN; note also that SIDDIQIN are also among the SHUHADA and SALIHIN while SHUHADA are also among the SALIHIN; that DUA which Allah has taught the seekers of the Truth in Surah FATIHA, indicates all these four categories where the person asks Allah “the path of those upon whom You have bestowed favors”; so most certainly, these are the best of companions and even if at different ranks at JANNAH, they would remain in touch with each other; this is the specific blessing (of Allah upon the Muslims that He has raised His last Messenger from among them so that they all obey him for their practical guidance; the term used here is AL-FADHL i.e. the specific blessing) so that they would be able to find the Guidance to the right path with ease and this also is in favor of the Muslims that Allah is Most Knowing (of whatever is in their hearts) so He would certainly care for them highly on their good intentions; Al-Hamdu Lillah.
NISAA-The Tenth Ruku
71. O you who believe - take your precaution, then go forth in detachments or go forth in a body.
72. And surely among you is he who would certainly hang back - If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them.
73. And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune.
74. Therefore let those fight in the way of Allah, who sell this world's life for the hereafter; and whoever fights in the way of Allah, then either he is slain or either he is victorious, We shall grant him a mighty reward.
75. And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: O our Lord - cause us to go forth from this town, whose people are oppressors, and give us from You a guardian and give us from You a helper.
76. Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the Satan. Fight therefore against the friends of the Satan; surely the strategy of the Satan is weak.
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The first AAYAT of the Ruku guides to care about the “safety first” and then to advance (to challenge the enemy) in small units or to advance together; there are such persons in the Muslims (that are the hypocrites) among whom someone does say in relief if some trouble befalls upon the true Muslims that it was good that he was not accompanying them as this he takes as being among those who are blessed by Allah; note that the Quran tells about those whom Allah has blessed that they relate to success at AKHIRAT while hypocrites that are given to the worldly life, take the blessing of Allah as safety from the worldly troubles that might threaten their lives; and if Allah provides the Muslims some of the benefits of the worldly life (the term is FADHL that is bonus received as the blessing of Allah for the true Muslims at the worldly life), he does say as if there is no loving relationship between the Muslims and him, that only if he had also been with the Muslims, he could also have achieved such high success; note that in their view, the Muslims were other than them so their benefits were not something to rejoice for them unless they personally got some of it and in their view, the success related to achieve gains of the worldly life as they had very little care if any, for the true life at AKHIRAT; AAYAT-74 tells the hypocrites that if they really care to achieve the true success then they would have to challenge and even physically fight the disbelievers in the way of Allah as this is how those who do care for AKHIRAT live their lives; they leave all the comforts and luxuries of the worldly life (caring to live here upon necessities only which is the asking of SABR i.e. the rightful patience for AKHIRAT); certainly, whoever fights in the way of Allah and he is killed in that or he is among the conquerors, he would receive most high good returns in both these cases (as the true success is at AKHIRAT); the AAYAT ahead addresses the true Muslims specifically, urging them to fight-on against injustice by asking them why should they not fight the disbelievers (at Makkah) while the weak persons that are among the men, the women and the children, are crying out that O our true Lord; emancipate us from this town that has most unjust persons and raise for us someone from Your highest significant blessing who really is the guardian to us (as he would feel troubled for us and would have the true soft sentiments for us) and raise for us someone from Your highest significant blessing who really is the virtuous assistant to us (as he would stand against our oppressors physically and fight on for our emancipation); Al-Hamdu Lillah; the last AAYAT of the Ruku points out the simple fact that the true Muslims fight-on in the way of Allah while those that intend to live by the satanic life-style (that they had carved by their own selves without any care to the Guidance to the right path), they fight on in the way of such persons who guide against the commands of Allah; the true Muslims ought to fight these assistants of the Satan; the AAYAT implies here that it is well to note that whatever the Satan plans, it would lose any effect on the mankind in the long-run; note that the most recent history of the Man also does point out that all the man-made systems did lose effect by time and though some were engineered for seventy years or so, yet ultimately they did lose because most certainly, any system that challenges the commands of Allah would ultimately lose it grounds; Al-Hamdu Lillah.
NISAA-The Eleventh Ruku
77. Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo - a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: our Lord - Why have You ordained fighting for us? Why did You not grant us delay to near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone.
78. Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)?
79. Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as an apostle; and Allah is sufficient as a witness.
80. Whoever obeys the Apostle, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them.
81. And they say: Obedience. But when they go out from your presence, a party of them decides by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector.
82. Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.
83. And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Apostle and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Satan save a few.
84. Fight then in Allah's way; this is not imposed on you except in the relation to yourself, and rouse the believers to ardor; maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment.
85. Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and Allah controls all things.
86. And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things.
87. Allah, there is no god but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than Allah?
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The Ruku starts by indicating that there are yet such weak persons (in their belief) among the Muslims who are happy to fulfill the Islamic commands when they are asked to restrain themselves from challenging the disbelievers and observe the SALAH and pay the ZAKAH; but now, as they are asked to fight the disbelievers in the way of Allah, there is a faction among these weak persons who show extreme fear of these disbelieving persons that they ought to show only for Allah; in fact some of these few even show more of the fear than that; these weak persons among the Muslims ask Allah why He had commanded them to fight the disbelievers and why He did not provide them the ample time to conform to such practice of Islam that goes without challenging the disbelievers; Allah tells Muhammad PBUH, His last of Messengers, to reply that the benefits of the worldly life are for some limited time and care to the actual life of AKHIRAT is much better by keeping to TAQWA to Allah; these weak Muslim persons (when they do overcome the hopes that they might have towards the world and the fears that they might have towards AKHIRAT) must understand well that by taking-up JEHAD against the disbelievers, they would not be treated unjustly anywhere; note that the worldly life actually is the examination for the Man and the eternal life of AKHIRAT (that would disclose the result to this examination) depends upon it; note also that the weakness of the Muslim person to challenge the disbelievers is due to the hopes that he might have towards the worldly life with all the set-up he has made for it and that in turn, does lead him to the fear of death; AAYAT-78 ahead tells that what is the use of fearing death and of trying to avoid it when it would find them even if they take shelter at the well-built lofty towers; there are among these weak Muslim persons, such thoughtless persons too who say when any of good situations touches them, that this is from Allah and when any of troubles touches them, they blame the Prophet PBUH for it; many of the Jews and also the hypocrites were also included in saying such things but they said it in the hostility to the Prophet PBUH to disgrace him; Allah tells the Prophet PBUH to tell them clearly that all that touches the Man, is from Allah as nothing would happen without His permission; the AAYAT criticizes their stupid statement by the words that what has happened to these unintelligent people that they do not even come near to grasp the meaning of any of happenings; the AAYAT ahead denotes the fact in most plain words that whatever good that touches them, it is from Allah (as He provides the blessings to the Man even without any of his efforts at the worldly life) and whatever adverse that touches them, it is from their own wrong-doing (as Allah puts troubles to the Man here only when he asks for it by his own adverse attitude; see Surah RUM-41 and Surah SHURA-30); and Allah certainly has sent you O Muhammad PBUH as the Messenger to all the peoples of the world and Allah is keeping record of all the persons as He is the true Witness to all their doings; Al-Hamdu Lillah; AAYAT-80 points out that whoever obeys the Messenger PBUH, he obeys Allah; it implies that the obedience to the Messenger PBUH is the worship of Allah; note that many of NASARA (the Christians) made Jesus-AS the object of worship while Islam asks to obey Muhammad PBUH which would remain the worship of Allah; the notable point is that when the Messenger asks his addressees to obey him, he means that they should obey him as the Messenger of Allah and he would give them the directions how to apply Islam (the commands of Allah) into their lives; therefore, to obey him in the capacity of the Messenger of Allah is to obey Allah only (and that is the worship of Allah only); so AAYAT-80 points out that “Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, We have not sent you as a keeper over them”; Allah asks Muhammad PBUH to provide the message of Islam to all peoples of the world (after him, the Muslims would do this task as much as possible for them till the last day of the world) but He does not ask him to see that the persons he gives the message of Islam, do accept it; he certainly would not ask them to disbelieve but he would ask all his addressees to accept that Allah only is the Creator of all the creation so this implies that other than Him, everything is His creation; and he would ask all his addressees to accept that He always has all His attributes so 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); and he would ask all his addressees to accept that He certainly is the only true Lord so this implies that they all have to obey Him truly in all aspects of life; Al-Hamdu Lillah; and the hypocrites say that they do obey the Prophet PBUH but when they leave you Muslims, they say other than this statement at nights (when among their own fellows); Allah is keeping the record of everything so just ignore them and have total trust in Allah; certainly, Allah is the true Provider of safety; the AAYAT ahead asks them if they have not pondered upon the Quran; the simple thing is that if it had come from someone other than Allah, the true Lord, they would have certainly found many of errors in its text (and its teachings); note that this certainly is an accepted matter that no man is perfect and whatever someone does even with much quality of expression in his work and with much quantity of knowledge in his work yet his work certainly would have faults and sometimes evident errors; the Quran does not have any errors neither in its text nor in its meaning anywhere and though it descended on Muhammad PBUH many centuries ago yet among all the facts (not theories and any of hypothesis) that have come to light for the Man since then, there is none that might challenge it with some validity; there are such persons among the Jews and the hypocrite persons who spread any of issues that relate to affect the security or cause the fear (among the Muslim citizens); though if they had directed it towards the Messenger PBUH and those Muslim persons that have the authority to guide all persons among them then some of those at authority who are committed well to investigate issues, would have known well how to decide the issue and what attitude (individual or collective) to take for that; with the follies that even the Muslims commit in this matter that they blurt out everything that they come to know at gatherings, it actually is the care of Allah to the Muslims (that he raised the last of His Messengers in them) and His blessing (i.e. the Quran) due to which they keep to Islamic teachings collectively though if that was not so, the Satan would have led them by his pursuance to his obedience, away from the right path of Islam; note that this AAYAT tells that the Muslims must be very careful to speak-out about some issue that they have come to know and that they find as highly sensitive to cause unrest in any manner in the environment they live-in because it is the sense of good citizenship that they direct it towards those at authority who have the charge of matters at the environment and also, who have the good sense to tackle it such that they keep the security and the integrity of the place intact; Al-Hamdu Lillah; another important thing that it points out is that there are limits to the freedom of expression as it must not challenge the security of the place that urges the men to fight among their-selves (as it would be injustice to all there) and it must not cause any threat to the decent living of the Muslim women there (as it would then become the cause to urge the most shameful attitude among them) so please note this well that the Muslims must avoid all the injustice and all the shameful attitudes as better as they can; Al-Hamdu Lillah; still another important thing here is that Allah forgives much of wrongs of the Muslims so He does not put troubles to them due to all adversities that they commit (as Surah SHURA-30 points out too with other of AAYAAT) and He certainly cares most highly for them; Al-Hamdu Lillah; AAYAT-84 is notable in the matter of QITAL (challenging the disbelievers) as it asks the Prophet PBUH that though he has the responsibility to call every person towards the true path yet he has the responsibility to act upon Islam only for his own self; so for the matter of discussion, if no one responds positively to it, he still has to do the task for his own self; note that when ABU-SUFYAN retreated from UHUD with his forces, he had challenged the Muslims by telling them that they would come again the next year at BADR and this AAYAT, though general in its application, descended for this occasion; the AAYAT tells ahead explicitly that Allah would very soon stop the disbelievers (in their power to challenge Muslims) and when the Prophet PBUH reached the battlefield of BADR, the forces of Makkah never came to combat; Allah certainly is Most Powerful in challenging (the disbelievers in their worldly lives) and Most Strict in inflicting the punishment (to the disbelievers in their lives at AKHIRAT); whoever recommends someone for some good task, he also has the good part in it (so the Prophet PBUH would go on with the TABLIGH of Islam) and whoever recommends someone for some evil task, he also has the badness of that evil (so the disbelievers to Islam would certainly see that very soon); and Allah certainly has the control over all things; when the Muslim person is greeted with a worthy greeting, he should return it in better terms or at-least in the same manner; Allah certainly would take account of all things; this implies that the Muslims should not take even the exchange of words for each other as little of things; this also tells about their attitude to life and that certainly is most important; the Muslims would necessarily show courtesy to each other as this is one of the traits to their living while speech with abuses and curses (even as some manner of speech with no harm intended) do harm this virtuous manner of living; the Ruku had just guided us at AAYAT-83 that the freedom of expression does have its limits; the Muslims need to be careful in their speech as that even is accountable and this also is the message of Ahadith; the last AAYAT gives the final touch to all the teachings of the Ruku by indicating the true reason for all attitudes of the Man that he must remember always that Allah only is the Creator of all that is created (and everything is created except for Him Who is the true Lord; Al-Hamdu Lillah) and he must remember that He would gather each of all the peoples of the world at the Day of Judgment which certainly would take place, to present their specific results to them as He only is the true Lord; he must remember that most certainly, Allah is Most Truthful; Al-Hamdu Lillah.
NISAA-The Twelfth Ruku
88. What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to disbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err? And whomsoever Allah causes to err, you shall by no means find a way for him.
89. They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah's way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper.
90. Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them.
91. You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority.
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This Ruku (that comprises of four AAYAAT) asks the Muslims what has happened to them that they are disputing about the hypocrites whether they are among the Muslims or not; note that by using the term MUNIFIQIN (hypocrites), the Quran clarifies that they are not truly among the Muslims; these MUNAFIQIN were of three kinds and one of them were those who turned away from the battlefield of UHUD (they were mostly under the command of Abdullah Ibn UBAYYE); the second were those who had migrated but had not fully adjusted their-selves at Madinah and even intended to return to the life at Makkah (these were extremely few and with time, they did reconcile their-selves to living at Madinah) and the third were those who never migrated from Makkah to Madinah; though the first AAYAT deals with the first of these hypocrites yet the next two AAYAAT after it relate to the third faction (but please note here that all three might relate to the third faction); the first AAYAT tells clearly that they are not true Muslims and Allah has turned them (towards disbelief) due to some of their own wrong-doings; if the Muslims intend that these MUNAFIQIN accept the true guidance, they should understand this clearly that they are unable to bring them to the true guidance as Allah has turned them to disbelief; they must know that whom Allah curses, no one is able to guide him towards the right path; these persons are hoping that the true Muslims too come to disbelief so that they all are at the same level so the true Muslims must not befriend them unless they migrate to Madinah just as Allah has commanded them keeping their intention pure towards Allah (as they truly should come to Islam rather than asking the true Muslims to disbelieve); however, if they conclusively turn away from Islam then the Muslims would challenge them at war and capture them and kill them wherever they find them and they must never ever consider them as friends or assistants; however, if some of these seek the shelter of such tribe to which the Muslims have the treaty of peace or they present themselves to them in such manner that their hearts are reluctant to fight them or their own respective tribes, then the Muslims should better leave them to their own; they must take the matter in this context that if Allah had intended, He would have provided power to them over the Muslims and in that case, they would have fought hard against the Muslims; so when they do keep away from the Muslims and do not fight and also show the attitude of peace towards the Muslims then Allah does not provide any such way to the Muslims as to challenge them with their authority; the Muslims would find some others among these who would seem to ask to live in peace with the Muslims and also with their own tribe; however, the Muslims would see that whenever they are called to make mischief by the disbelievers around (by joining hands against the Muslims), they do show acceptance to that advice if they consider that beneficial for their worldly life; so if the Muslims do not see them as keeping away from the Muslims and as taking the attitude of peace towards the Muslims but in fact they take-up challenging the Muslims at war then they would capture them and kill them wherever they find them; Allah does give the Muslims the permission to show their authority upon them in such situation as they most certainly are deserving to it; Al-Hamdu Lillah.
NISAA-The Thirteenth Ruku
92. And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a covenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise.
93. And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement.
94. O you who believe - when you go to war in Allah's way, make investigation, and do not say to anyone who offers you peace: you are not a believer. Do you seek goods of this world's life - But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do.
95. The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward:
96. (High) degrees from Him and protection and mercy, and Allah is Forgiving, Merciful.
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This Ruku presents some rulings about the unintentional, and the intentional killing, of a Muslim person by any of Muslims; this is notable that though the Muslims would kill the disbelievers at the battlefield yet they have to be cautious where they are not certain about the belief of someone who challenges them or whom they challenge; it tells explicitly that it is not feasible that the true Muslim kills any of the Muslims; note that the Quran has used similar terms for three sets of words; one of these sets is Muslim and MOMEN (the Muslim and the true Muslim), QITAL and JEHAD (physical combat against the disbelievers and utmost physical/spiritual efforts against the disbelief), NABI and RASUL (the Prophet and the Messenger of Allah; the notable thing here is that Allah sends His Messenger to some specific nation); note also that the second term of all these words includes the first respective term at its fold so it is more significant than the first; it is possible that any of the terms in these sets is taken for its respective companion word wherever the text permits that and this needs good insight; Al-Hamdu Lillah; when the Muslim kills any Muslim accidentally where there was no intention to kill yet it happened (for instance, where someone shot at the prey that missed the target and killed some person or where the loaded gun fired accidentally without intention and killed some person); in this type, there is DIYAT (the blood money that amounts to the market price of 30630 grams of silver) plus KAFFARAH (compensation that is fasting for two consecutive months; the preferred option for this at those times as the Quran has asked, was that he could have freed any of his Muslim slaves as KAFFARAH; now this preferred option is obsolete and fasting remains the only option) though due to the absence of intention, it would not be mentioned as a sin; the AAYAT mentions ahead that if the person who is killed unintentionally, is the true Muslim yet he belongs to such tribe that is enemy to Muslims then the unintentional killer would only take-up the KAFFARAH; however, if there is some pact of peace between Muslims and his tribe, then the ruling would be the same as first that he would not only take-up the KAFFARAH but he would also pay the amount of DIYAT to his heirs; this is the manner to ask forgiveness from Allah and when this is done with high remorse, Allah might accept his repentance; Al-Hamdu Lillah; Allah certainly is Most Knowing (so He has provided the rulings that are most relevant to these heinous crimes; also, He would know what is in the heart of the unintentional killer and if his repentance is really acceptable) and Truly Wise (so He knows well what beneficial effect these rulings would cause at practice; also, if He does accept the repentance of the unintentional killer, He would certainly provide opportunities to him to compensate for his erroneous doing so that he proves his sincerity); Al-Hamdu Lillah; the next AAYAT is very strict that tells about the deliberate killing of the Muslim person; it reads that whoever murders the true Muslim intentionally, his punishment is the hell-fire where he would remain forever and Allah would put His wrath upon him and curse him and there is the most torturous punishment that is prepared for him; note that its ruling is that the intentional murderer would be killed in return to the crime he has committed (that is named as QISAS) unless the heirs of the murdered person pardon him taking DIYAT and even if only one of the heirs agrees to DIYAT, his life would be spared; others of heirs would also receive their respective shares in that DIYAT; AAYAT-94 (that is the third AAYAT of this Ruku) tells the Muslims that they should verify about someone who claims to be one of the Muslims and they should not say about him that it is his bluff only and he truly is not among the Muslims; this implies that when someone claims to be Muslim and there is nothing against that claim, the Muslims would accept his claim as Islamic teachings ask to see the ZAAHIR (manifest) in this issue so unless there is some worthy clear proof to reject his claim, he would certainly be taken as among the Muslims; however, note that those persons who claim to be Muslims yet they reject the authentic SUNNAH of the Prophet Muhammad PBUH in practice or do not take him as the last of the Prophets (and the last of the Messengers) of Allah or try intentionally to disgrace him in any manner, these all persons even with their claim to be among the Muslims are totally out of the fold of Islam; Al-Hamdu Lillah; note that it had happened that some of SAHABA (the companions of the Prophet PBUH) were travelling when they found a shepherd with many of his goats; he said SALAM to them but they thought him to be hostile to the cause of Islam and killed him thereby taking his goats in their possession; Allah sent this AAYAT to tell them that they had dealt the matter most unjustly and that only has happened because the reason at the back of their minds was to get the worldly assets; every person must know that Allah certainly has all the assets in His control and these persons too should remember that they also were like this when Allah provided guidance to them so they must verify such issues (whether at travel or at home) before taking any such drastic measures to deal with them; Allah certainly is Well-Aware of all whatever they do; those who keep away from the combat with the disbelievers without any valid excuse, are not equal in status with those who fight in the way of Allah by their possessions and by their lives; note that except for the battle of TABUK (where the Muslims marched on to challenge the Roman Empire in the command of the Prophet PBUH and so everyone who was able to fight among the Muslim men was asked to participate), the Muslims were not asked necessarily to fight the wars against the disbelievers; QITAL is such FARDH (obligation) that if some of the Muslims fulfill, it suffices for all of the Muslims unless the direness of the situation asks all to go for it; note also that at the descent of this AAYAT, Abdullah Ibn UMME-MAKTUM (who was blind) asked if he would also be counted among those who keep away from the combat, Gabriel-AS came with the part “GAHYRU-OOLIDH-DHARAR” (except for those who are afflicted with some affliction i.e. have some valid excuse; these three words are the smallest part of the Quran with which Allah sent Gabriel then for that blind man and for all those who really have some valid excuse); Ibn UMME-MAKTUM did attend a few battles where he stood raising the flag of the Muslims; the AAYAT reads that Allah has elevated the warriors who fight with their wealth and lives in the way of Allah over those who stay back from it; but Allah has promised His blessing for all of them; Al-Hamdu Lillah; and certainly Allah has elevated the warriors over those who stay back by keeping for them (at AKHIRAT) the most high good returns; Al-Hamdu Lillah; these high returns are the most exalted states from Him and forgiveness and high blessing; Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah.
NISAA-The Fourteenth Ruku
97. Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: we were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort
98. Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape);
99. So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving.
100. And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Apostle, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful.
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The first AAYAT of the Ruku states that when the angels come to inflict the death (at its time) over those who had been unjust to their own selves, they ask them in what things they were involved; note that in general, these persons that are mentioned here are those who do not try to change their surrounding (that is affected with evil) by bringing it to the Islamic manner of living (by JEHAD) or by leaving that surrounding for some better place to reside (by HIJRAT i.e. migration); however, this AAYAT especially indicates those persons that had good resources and ample ease to migrate from Makkah to Madinah yet hypocrisy (that came about due to their attachment to the worldly possessions and status) prevented them until they came face to face with their deaths; this ultimately leads them to live-on their lives by some conformation to the standard of the evil practice set by such surrounding; due to this conformation, they are termed as unjust to their own selves; when at their death, they present the excuse to the angels (that have come to cause their death) that they actually were very weak at their surrounding with no say in the issues of life, the angels ask them if the earth was not spacious enough for them to make HIJRAT to some better place; so they have led their-selves to the hell-fire and it is very bad place to remain-in; but for those who really are the weak persons among the men, the women and the children at an evil surrounding who really are unable to find the way to affect it positively for their virtuous living or who really are unable to find the way to some better place, such weak persons have the hopes rightly that Allah would pardon them; Allah certainly is Most Pardoning and Most Forgiving; for the last AAYAT of the Ruku, note that there were some persons who started their journey to Madinah to join the Prophet PBUH but their death got hold of them en-route; so the last AAYAT states that whoever migrates towards Allah, he would certainly find such place on the earth that is much wide for refuge and much spacious; and whoever leaves his home with the intention to live his life for Allah with obedience to His Messenger and he dies en-route at this process, he has shown his good worth and has claimed rightfully his good returns at the court of Allah (so he would be counted among those who migrated in the way of Allah); Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah.
NISAA-The Fifteenth Ruku
101. And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the disbelievers are your open enemy.
102. And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the disbelievers.
103. Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers.
104. And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope; and Allah is Knowing, Wise.
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The first of AAYAAT in this Ruku tell about QASR-SALAH (i.e. the SALAH, when read while traveling, is shortened; it is the reading of two RAKA’AH instead of four though SALAH that is normally of two RAKA’AH i.e. of FAJR or that is normally of three RAKA’AH i.e. of MAGHRIB is not shortened at traveling); the issues to note about it are that at how much stay QASR is valid; is any SALAH other than obligatory read at such time and place; what if someone combines two SALAH together at traveling; note that it is necessary to read SALAH by QASR (this means ‘to shorten’) while travelling as Allah has allowed reading it by shortening it at the travel when there is some fear of enemy’s attack but though the first condition about being at travel is necessary yet the second condition about having the fear of enemy is not necessary as the ULAMA have mentioned at Tafsir here; Al-Hamdu Lillah; it is said here at the AAYAT “And when you (Muslims) travel in the land, there is no sin on you if you shorten your SALAH if you fear that the disbelievers may attack you; verily the disbelievers are ever unto you open enemies”; note that the distance from the homeland at travel and the intention for the period of stay have remained of significance in QASR yet now, the distance is not much relevant in the matter though intention does count a lot here; though there is some difference of opinion at FIQH in this matter yet it is better to take-up QASR in SALAH when the person intends to stay away from his actual destination for 15 days or lesser; if he intends to stay away for more than this period he does not remain a traveler and he must read the SALAH in full; note that it is rational to leave the reading of MUSTAHAB-SALAH (the additional SALAH besides the obligatory) while traveling as QASR relates to FARDH (the obligatory); if the MUSALLI had to read any other SALAH, he would have read the FARDH in full and so there is no other SALAH at travel except for the obligatory; note also that if someone combines both SALAH of ZUHR and ASR (at the time of ZUHR) or if he combines both SALAH of MAGHRIB and ISHA (at the time of MAGHRIB) due to traveling or due to some apparent fear (any of these two reasons is valid singularly) that is fine as Ahadith are very clear at this matter though FIQH does present some differences at this matter; Al-Hamdu Lillah; the second AAYAT tells that if the Prophet Muhammad PBUH is with SAHABA (his companions) at travel while there is some fear too of the enemy (and every person intends to read his SALAH at such fear in his following though when he does not accompany them, they would read the SALAH in the following of different IMAM with some period so that one faction is always alert to answer the attack of the disbelievers) then he would lead one faction from among them and as he reads one RAKA’AH, he would sit and wait while that faction completes its SALAH and takes the place of the second faction (that were at guard); then the second faction would read one of its RAKA’AH with the Prophet PBUH and complete their SALAH; but they all would remain alert and remain prepared to use their weaponry even at SALAH if the occasion asks for it; the disbelievers desperately hope that the Muslims lose attention to their weaponry and whatever baggage they have for defense so that they attack them by sudden surprise attack; there is no blame on Muslims if they lay aside their weaponry if the rainfall troubles them or if they are afflicted with some illness though they still would have to keep alert; Allah certainly has prepared the most disgraceful punishment for all the disbelievers; when the Muslims have read their SALAH then they should take-up the remembrance of Allah while standing and even sitting and even at their side (that means all the times) and when they are relaxed from all fears, then they should read their SALAH according to the normal manner; SALAH actually is obligatory on the true Muslims enjoined to them with its fixed respective time; the Muslims should not slacken in pursuit of the enemy; if they are suffering the hardship, the enemy is suffering the hardship too; but the Muslims are at the better side as they have hopes to Allah and they have no such hopes; Allah certainly is Most Knowing and Most Wise; Al-Hamdu Lillah.
NISAA-The Sixteenth Ruku
105. Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.
106. And ask forgiveness of Allah; surely Allah is Forgiving, Merciful.
107. And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful;
108. They hide themselves from men and do not hide themselves from Allah, and He is with them when they meditate by night words which please Him not, and Allah encompasses what they do.
109. Behold - you are they who (may) plead for them in this world's life, but who will plead for them with Allah on the resurrection day, or who shall be their protector?
110. And whoever does evil or acts unjustly to his soul then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful.
111. And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise.
112. And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin.
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The Ruku tells the Prophet PBUH to care highly that he does not become advocate to any of unjust stance of any person; note that there was some dispute in which one of hypocrites (and his tribe) blamed some person of theft of some valuable grocery items that he himself had taken away wrongly and had deposited with that person as his possession to take back in future; but he was found by circumstantial evidence and to save his own self, he put the blame on that person; the AAYAT opened the matter and in the process, provided the guidance to the Prophet PBUH to remain cautious not to take such cases at the face; here, the first AAYAT tells that Allah has given the Prophet PBUH the KITAB (the book i.e. the Quran) that relates to providing of justice only as Allah intends between all the peoples who have differences with each other; so the Prophet PBUH must never become an advocate (with the best of his judgment) to those who are fibbers denying the justice as Allah has provided by the Quran; and he must go on asking Allah for forgiveness as there are such hypocrites around who seem innocent at face yet inside, they have all evil inclinations; Allah certainly is Most Forgiving and Most Merciful; and the Prophet PBUH must not advocate such persons who deceive their own selves (by observing their attitudes to issues of life); Allah certainly does not appreciate any treacherous person that is highly sinful; they seek to hide (their evil) from men yet they do not seek to hide from Allah Who is with them when they speak in such words at nights that He does not approve; but Allah certainly encompasses whatever they do (so He would account for all that they had said and for all that they had done so He would punish them not only at AKHIRAT but even at their worldly lives); Al-Hamdu Lillah; AAYAT-109 says that the tribesmen are such persons that quarrel for such fibbers among them at the worldly life yet who would quarrel for them at AKHIRAT (to provide them safety by force) or who would be able to advocate for them (to provide them safety by reasoning); Allah is so caring here even to the wrongful person that whoever does any injustice or becomes cruel to his own near ones, if he does ask forgiveness from Allah, he would find Him Most Forgiving and Most Merciful (so his AKHIRAT would become safe); whoever commits a sin, he commits it against his own; Allah certainly is Most Knowing (so nobody is able to hide his sins from Him) and Most Wise (so He would punish him with such circumstances at the worldly life that they would lead him to end-up as such person who would be highly punishable at AKHIRAT); the person who commits some petty wrongful thing or commits some high sinful act and then puts the blame onto someone innocent, he has taken-on the burden of the most high calumny and the most flagrant sin (so he must fear Allah and ask forgiveness now and here if he really wants mercy at AKHIRAT; if he does not do this, Allah would certainly provide most severe punishment to him and that would be according to His good justice only); Al-Hamdu Lillah.
NISAA-The Seventeenth Ruku
113. And were it not for Allah's grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great.
114. There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, We will give him a mighty reward.
115. And whoever acts hostilely to the Apostle after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort.
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The Ruku continues to guide to take-up justice and to warn those who intend to misguide the Prophet PBUH or to trouble him in any manner; the first AAYAT here tells that the Prophet PBUH is in the protection of Allah and if the grace of Allah and His mercy had not been with him, there were such persons (in the tribesmen of the criminal) who had intensely intended that they misguide the Prophet PBUH; they would only misguide their own selves by such intentions and certainly, they are totally unable to harm the Prophet PBUH (by getting any unjust verdict from him); this is so because Allah has given him the KITAB (i.e. the Quran) and the HIKMAT (i.e. the wisdom to apply it to all issues of the life) and He has taught him such things that he never knew before (the worthy understanding of the attitudes of the Man); certainly, the grace of Allah upon the Prophet PBUH is at the greatest height; there is nothing appreciable in most of the secret consultations that these people (like the tribesmen) undertake; on the contrary, those who make secret consultations as to ask the wealthy persons at the surrounding to provide SADAQAH (amounts in charity according to the Islamic teachings) to someone rightful to it then this secrecy is better; or as to ask the intelligent guides at the surrounding to provide MA’RUF (the virtuous guidance to practice Islam) to their peoples due to the respect they have for these intelligent guides; or as to ask all those virtuous influential persons that have authority at the surrounding to provide ISLAH (the improvement of mutual relations among all by Islam) at the surrounding; Al-Hamdu Lillah; whoever makes such secret consultations just to get the pleasure of Allah, he would certainly receive the highest of good returns (not only at the worldly life but also at AKHIRAT); Al-Hamdu Lillah; all must understand this well that whoever acts hostilely to the Prophet PBUH, the last Messenger of Allah, after the Guidance to the right path has become most clear to him (by the teachings of the Quran and the SUNNAH of the Prophet PBUH) and takes another way than what is of the true Muslims, Allah would leave such person to go on further in his unscrupulous way and He would land him in the hell-fire; it is an abode that is most evil to him; note that the Quran has given the standard for the righteous belief as that which conforms to the true Belief of the true Muslims (for instance see Surah BAQARAH-137 and Surah NAML-44); this last AAYAT-115 of this Ruku also tells that IJMA (the consensus of the true Muslims i.e. of the righteous ULAMA especially of SAHABA) is also significant in understanding of the Islamic commands; it is the third source to get the commands of Allah though it is secondary as it has its base at the KITAB and the SUNNAH of the Prophet PBUH and extracts the commands that need some good observation therefrom; it also tells about the intensity of different commands therein so it actually defines and elaborates them well; Al-Hamdu Lillah.
NISAA-The Eighteenth Ruku
116. Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whoever He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error.
117. They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Satan.
118. Allah has cursed him; and he said: Most certainly I will take of Your servants an appointed portion:
119. And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah's creation; and whoever takes the Satan for a guardian rather than Allah he indeed shall suffer a manifest loss.
120. He gives them promises and excites vain desires in them; and the Satan does not promise them but to deceive.
121. These are they whose abode is hell, and they shall not find any refuge from it.
122. And (as for) those who believe and do good deeds, We will make them enter into gardens beneath which rivers flow, to abide therein forever; (it is) a promise of Allah, true (indeed), and who is truer of word than Allah?
123. (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself neither a guardian nor a helper.
124. And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly.
125. And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allah took Ibrahim as a friend.
126. And whatever is in the heavens and whatever is in the earth is Allah's; and Allah encompasses all things.
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It is notable that all of the major sins might be divided into two categories that are injustice and shameful deeds; when the Satan misguides the man, he uses his strength (or his official status) in negative manners at the surrounding and takes-up such deeds that are extreme injustice; when the Satan misguides the woman, she becomes careless towards HEJAB and causes extreme disharmony (that leads to very shameful deeds) by the manifestation of her charm and of her beauty at the surrounding; note that SHERK is the biggest of all sins and though it also is counted as the highest of injustice as mentioned at Surah LUQMAN-13 yet it has its own category as there is no major sin that equals it in its utter evilness; SHERK means to reject Allah as the only Creator of all the creation or/and to reject any of His attributes as QADEEM, ASL, LA-MEHDUD (because that means to reject His authority) or/and to reject Him as the only true Lord of all the creation (so any of His creation would only be obeyed when their directions do not challenge His obedience in any way); see Surah FATIHA for the terms QADEEM, ASL, LA-MEHDUD; note here that injustice means to keep something at its inappropriate place and as such, it is injustice to worship someone other than Allah; this also is most notable that others that are His creation would only be obeyed when their directions do not challenge His obedience in any way; note also that Al-Hamdu Lillah RABBEL-AALAMIN is the first AAYAT at Surah FATIHA that is the opening AAYAT of the Quran; it means that “all the praise belongs to Allah, the true Lord of all the worlds”; so Allah is His name and that denotes Him as the only Creator of all the heavens and all the earth and all that is between them (so all other than Him has been created by Him); and He always has all His attributes never losing them; and He only is the true Lord of all the worlds which means that He nurtures all His creation so Allah has not left His creation just after creating them but He nurtures them to heights; this first AAYAT of the Quran nullifies all SHERK and all KUFR (disbelief); 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 his worldly life; Al-Hamdu Lillah; the first AAYAT of this Ruku tells us the most severe nature of SHERK as it states that Allah would not forgive at AKHIRAT that someone is taken as partner to him though He might forgive any other of sins for whom He wills; whoever commits SHERK to Allah, he has certainly strayed much far-away from the true path; these persons who commit SHERK do not call Allah for assistance in their troubles but call their false female objects that they worship; note that many of the idols that they worshipped they made them as female in physique with female names and they even used to put gold ornaments on them; the AAYAT says that they are actually calling the Satan at their troubles as idols do not hear or see anything and it is the rebellious Satan who has led them to this utter foolish stance; Allah had cursed him and he had said that he would take an appointed portion (to utmost wrong ways so that with him, they too fall into the hell-fire) from the mankind that Allah had created for His worship and His total obedience only; he mentioned “the appointed portion” as he had asked permission from Allah to misguide the mankind which Allah had granted to him and he knew then that he would certainly mislead many of them if he works to their psyche (and if they do not take the shelter of Allah) so with the permission granted, he had claimed that he would not only mislead them but he would pursue them towards their desires (to remain obsessed in seeking the pleasures of the worldly life with the wishful thinking that they already have achieved salvation at the Day of Judgment) and he would misguide them to slit the ears of the cattle (to sacrifice to the name of their idols i.e. to the Satan) and he would misguide them to deface the creation of Allah; the AAYAT says that whoever takes the Satan as guardian to follow without any care towards Allah, he is bound to incur the most heavy losses that would be manifest (even in the worldly life); here we find that the Satan had decided to mislead the mankind according to their different temperaments; he had decided to mislead those persons who reject the Islamic teachings outright, with minimum of his efforts and to pursue those persons to seeking of worldly pleasures who had developed the wishful thinking that they would get AKHIRAT anyhow; he had decided to direct the persons with the superficial religious temperament to take-up some manifest unworthy rituals as religious obligations so that they keep them happy (though he is unable to misguide those righteous Muslims who take the shelter of Allah from him) and thus he had set the outline for his filthy task; but note here that his statement contains the words that he would misguide them to deface the creation of Allah and he intends to play this upon those who are intelligent; his words imply that he intends to bring the observant persons (even if they respect the moral teachings of Islam) to keep the notion that there are aspects to everything and they should better constrict the religious concepts to its own ground; he wants them to come to such plane where they challenge Allah in His works (without the awareness that they have put their selves into His disobedience) and where they do not become His true Muslims; note this totally well here that Islam (which means to surrender the self to Allah totally) is not only religion but it actually is DEEN (the complete code of life) that Allah has provided to the Man and as such, it comprises of principles that apply to every issue of the human life; in clear terms, it does not appreciate secularism (as it is disrespect to Allah that closes the door for the person to understand the true guidance) and it does not appreciate the concept that the Man is an animal in his attitudes (as it is disrespect to the humankind that closes the door for the person to all the good intelligence and thus such person gives-in to utter idiocy); Al-Hamdu Lillah; in the current situation, we can see how the Satan is silently working on his agenda as we observe the current medical field; the transplantation of kidneys (and other of human organs), the preparation to manipulate genes in the good name of the development of the mankind or/and in the good name of the cure of diseases, the asking for surgical change in the facial features unreasonably, the practice of major surgeries without any reservation where the male persons and the female persons work in such mixed gathering that is highly questionable by Islam and there are other most dubious wrongs too at this field as of now that challenge the Islamic teachings head-on; note that most of the minor current surgeries (that need only the local anesthesia) are not incorrect where the persons involved keep strictly to the Islamic morality; also, the gadgets needed to aid the work of the body are fine while the transfusion of the blood or the grafting of the skin is not wrong too as the body repairs the damage well yet whatever the body rejects and then the utmost force is applied to it for its acceptance, that is totally disallowed in Islam; note this well that Islam actually is the natural tendency of the Man and as such, it does not incline to any unnatural manner of living; see also the supplementary note after the fourteenth Ruku of AALE-IMRAN; Al-Hamdu Lillah; the Satan misguides all persons by the promise of their good future at the world and misguides them all by enhancing their wishful thinking that they already have their AKHIRAT secured so there is nothing to worry about it; the AAYAT points out that the Satan only promises them all the vague promises that he makes only so that he deceives them; for all such persons who fall into the satanic trap, their abode would be the hell-fire and they would never find any refuge therefrom; the next AAYAT tells about those who believe righteously and do the righteous deeds that Allah would provide entrance to them into the JANNAAT beneath which flow the beautiful streams where they would abide forever; this is the promise of Allah that is the truest of the word; and who can be truer of word than Allah; Al-Hamdu Lillah; the Muslims must understand that neither their wishful thinking nor the wishful thinking of the people of the Book (Torah) matters a bit because whoever does any unjust doing, he would certainly be punished for it and besides Allah, he would certainly not find any guardian or any helper for him; to be counted among Muslims or to be counted among the peoples of Torah is not enough for the salvation at AKHIRAT but there, it needs the righteous belief upon Allah and the righteous deeds that matter; Al-Hamdu Lillah; the secured persons at AKHIRAT are those only, whether male or female, who do the righteous deeds and they are the true Muslims; they only would enter the JANNAH and certainly they would not be dealt unjustly, not even the least; the criterion for being the true Muslim is that he/she submits himself totally to Allah; and who could be better than the person who submits himself/herself totally to Allah; and he/she does the righteous deeds in the most virtuous manner and follows the tradition of Abraham who was the most attentive one towards Allah; and Allah took Abraham as His friend; and all things at the heavens and at the earth belong to Allah; and He certainly encompasses everything of His creation (so He would bring the result to the belief and the deeds of every person at AKHIRAT that would most certainly take place); Al-Hamdu Lillah.
NISAA-The Nineteenth Ruku
127. And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it.
128. And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do.
129. And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful.
130. And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise.
131. And whatever is in the heavens and whatever is in the earth is Allah's and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise-worthy.
132. And whatever is in the heavens and whatever is in the earth is Allah's, and Allah is sufficient as a Protector.
133. If He please, He can make you pass away, O people - and bring others; and Allah has the power to do this.
134. Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing.
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The first Ruku of Surah NISAA had provided some rulings for the women and some of the Muslims asked the Prophet PBUH to elaborate on that; Allah tells here in the first AAYAT that Allah clarifies the ruling on the women and about what has been read upon the Muslims in the Quran for the orphan girls (this refers to the first Ruku of this Surah); they do not give their rightful MEHR (it is the amount that the man provides to his wife at the marriage) to the orphan girls but they do intend to marry them (due to their attraction or their property) so Allah gives the ruling for all such orphan girls and even for all the orphan children who are weak (that the Muslims must be very caring towards them) and that the Muslims must apply the justice for all the orphan persons; Allah certainly knows well whatever good deeds that the Muslims do (so they would get the good returns to every good deed that they do with the good intention of getting the pleasure of Allah and they would lose nothing of them at AKHIRAT); Al-Hamdu Lillah; the other of clarification in the issues of women is that if the woman fears from her husband some attitude of extreme inattention to her or of desertion, it is better for them to reconcile issues by the terms of peace between them and this reconciliation is much better; in these terms, the woman might surrender some of her rights to other of his wives so that she still lives with his necessary protection in all manners; note that when the woman takes-up the attitude of extreme rebellion (NUSHUZ) to her husband, he would admonish her, he would leave her alone at her sleeping place (and he would take his bed apart from her) and as the last resort from his side, beat her lightly so that she comes to good terms with him and accepts his rights on her (see the first AAYAT of the sixth Ruku at Surah NISAA); note also that here at the AAYAT in study, we find that when the man takes-up the attitude of extreme inattention (NUSHUZ) to his wife, she would reconcile issues by the terms of peace even if she has to surrender some of her rights; this denotes the difference in the temperament of both as the man has to remain bold to ask his obedience from his wife when he keeps her steadfast upon the way of Allah while the woman has to reconcile the issues with her husband with care to his boldness without challenging his authority upon her to guide him peacefully towards the righteous manner to deal with all issues that are at hand; Al-Hamdu Lillah; the AAYAT says that there are such men who give-in to greed at such times (and ask extensive amounts to divorce the women); sometimes the woman too give-in to greed yet at the set-up of those times, it was generally the man who asked extensive amounts from the woman; note that if the woman finds no option to live with her husband due to some valid reason, she is allowed to pay the amount of dowry back to him for KHULA (to provide divorce to her) and he is bound to give her the divorce (that is his right only but the woman can ask for it though she would not force it upon him though in extreme cases, she might ask the Islamic court to nullify their marriage); the AAYAT especially addresses the Muslim men at the last part that if they take-up EHSAAN (taking lesser than what their lawful right might be rather than asking more than their due amounts from their wives in such situations) and if they take-up TAQWA then they must remain aware that Allah certainly knows whatever they do (so He would provide them much good returns for the good they do towards their wives at such situations); Al-Hamdu Lillah; the AAYAT ahead tells all the Muslims that it certainly is not in their control that they remain totally just to all their wives (when they have more than one) even if they intend for that to the best of their capability so at-least they must not incline to some of them as to leave someone stranded among them; note that the man might have the inclination of his heart to any of his wives more than other of them though he must try to keep them equal in the quantity of things that he provides them; however, if they better the issues by caring much for their wives and have TAQWA to Allah then Allah is Most Forgiving and Most Merciful; Al-Hamdu Lillah; these AAYAAT may seem giving some unnecessary emphases to the rights of the man yet please note well here that the virtue of the woman according to Islam is to conform to her husband in all issues of life giving him all respect unless he leads her against the Islamic teachings (see Surah BAQARAH-228; see also Surah NISAA-34); with all reconciliatory efforts, if they do take separation by divorce as the ultimate outcome to their tense relations then Allah would compensate each one of them from His abundant possessions; Allah certainly is Ample-giving of blessings (so He would provide the necessary worldly sustenance to both) and Most Wise (so He would provide the good manner to live well to gain AKHIRAT to both of them); Al-Hamdu Lillah; everyone must know this well that Allah only, has the control of all things that are in the heavens and in the earth; and He had advised the people of the Book Torah before the Muslims and now, He advises even the Muslims that they all must have TAQWA to Allah; but if any of them disbelieves, that would not affect the power of Allah Who still has the control of all things that are in the heavens and in the earth; and Allah is GHANI (the true Owner of all the wealth) and HAMEED (truly Worthy of praise; it also implies that He does not need praise from any of His creation to prove that He only is truly Worthy of praise); so all the tangible good things and all the intangible good things, all actually are subject only to the command of Allah; Al-Hamdu Lillah; the AAYAT ahead emphasizes that Allah has control of all things that are in the heavens and the earth and all is His creation; Al-Hamdu Lillah; He has provided all such manner by all these things that the Man lives-on his life well at earth with all ease to work for his success at AKHIRAT by his care to get the pleasure of Allah (that only his true aim of life); Allah certainly is the true Provider of all safety; Al-Hamdu Lillah; AAYAT-133 says that the mankind has no power against Allah and “if it were His will, He could destroy you, o mankind, and create another race; for He has the power to do it”; so they ought to praise Allah for the life He has provided to them and for all the provisions He has made for its safety as He wants results (TAQWA) from them towards Him; the last AAYAT tells explicitly that “whoever desires the reward of the world then (he should know that) with Allah, is the reward of the world and of AKHIRAT; Allah certainly is Most Hearing and Most Seeing”; this tells the Muslims that they ought to ask Allah for the worldly sustenance (where they ask anything for ease in the world) and they ought to ask Allah for all of His blessings (where they ask the true success at AKHIRAT); so they must ask Allah for the provision of necessities at the worldly life and ask Him for all of His blessings at the life at AKHIRAT; this is the demand of TAQWA to Allah and the Muslims would remain most committed to this attitude; Allah certainly hears their good DUA towards Him when they ask Him for necessities only at the world and He certainly sees their good works to provide them TOFIQ for more of good deeds at the worldly life; this would lead them by the will of Allah to receive their true success at the Day of HASHR, the first day of AKHIRAT; Al-Hamdu Lillah.
NISAA-The Twentieth Ruku
135. O you who believe - be maintainers of justice, bearers of witness of Allah's sake, though it may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; so do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do.
136. O you who believe - believe in Allah and His Apostle and the Book which He has revealed to His Apostle and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His apostles and the last day, he indeed strays off into a remote error.
137. Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path.
138. Announce to the hypocrites that they shall have a painful chastisement;
139. Those who take the disbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah.
140. And indeed He has revealed to you in the Book that when you hear Allah's AAYAAT disbelieved in and mocked at, do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the disbelievers all in hell.
141. Those who wait for (some misfortune to befall) you then if you have a victory from Allah they say: Were we not with you? And if there is a chance for the disbelievers, they say: Did we not acquire the mastery over you and defend you from the believers? So Allah shall Judge between you on the day of resurrection, and Allah will by no means give the disbelievers a way against the believers.
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The Ruku commences by asking the Muslims to remain staunch upon justice and whenever they witness about something, to provide their testimony with care to the commands of Allah even if that testimony is against their own selves or against the parents or against the kindred; if any of the sides that ask for justice is rich or poor, Allah is nearer to both of them; so the Muslims would not incline to the respect of the rich or the sympathy of the poor to judge matters but they would care for the commands of Allah; but if they distort it (due to asking of their whims) or turn away to avoid it (due to asking of their relations) then Allah certainly is Well-Aware of what they do (so He would punish such persons not only at the world but also at AKHIRAT unless they show true repentance and Allah accepts their plea for pardon and mercy); Al-Hamdu Lillah; the next AAYAT addresses the hypocrites though the address is by the words “O you who believe”; note that Islam asks to accept the belief of someone who claims to be among Muslims at face at the worldly life and he would get his rights as one of Muslims (unless he proves clearly by his words and deeds that he is out of the fold of Islam) but all persons would rise at AKHIRAT on their actual belief where it would be clear who truly was among the Muslims and who was not; Allah certainly knows the truth of the belief of every person and He would bring it forth at AKHIRAT; Al-Hamdu Lillah; the Quran does not address the hypocrites directly though it does address the hypocrites in an indirect manner (sometimes by the same term with which it addresses the true Muslims) by their legal standing as “O you who believe” and here it means “O you who claim to believe” and this becomes clear as the AAYAT proceeds to command them to believe truly in Allah and His Messenger PBUH and the Holy Book Quran that He has descended upon Him and the Holy Scripture (Torah) that He had descended before; whosoever disbelieves Allah, His angels, His books, His Messengers and the Day of Judgment, he had certainly wandered far astray; note that these are the five basic features of the true Belief and Ahadith (that narrate the SUNNAH of the Prophet PBUH) have pointed out the sixth of these as to believe in TAQDIR (that whatever happens, it does happen by the will of Allah though His pleasure is not in everything; we need to fulfill His commands that we get from the Quran and the SUNNAH to get His pleasure as that only is the true aim of life; as for His will, we all as Muslims believe in that but that He only knows certainly; Al-Hamdu Lillah); the next AAYAT that is AAYAT-137 tells that whosoever among these hypocrites takes the attitude to discredit Islam by accepting it and then rejecting it and they go on doing this until they finally get so engrossed with disbelieving Islam that Allah would not pardon them (at AKHIRAT) and He stops the Guidance to the right path to reach them ever (at their worldly lives); note that we have read at AAYAT-116 that Allah would not forgive those who commit SHERK and this AAYAT-137 brackets the extreme hypocrites too with those evil persons; the next AAYAT reads, “announce to the hypocrites that they shall have a painful chastisement”; the Ruku continues to tell about them that they are such persons who befriend the disbelievers leaving the Muslims; the AAYAT asks if they do intend respect from the disbelievers and then tells all of the peoples that the respect, all of it, belongs only to Allah; this AAYAT guides the Muslims well in clear terms not to worry about what the disbelievers say about how the Muslims ask for the practice of Islam in the setup of the world as of now and/or what they say about the attitudes of the Muslims towards the worldly life; we Muslims take the worldly life as the means to achieve the pleasure of Allah by adhering to the KITAB (the Quran) and the SUNNAH of the Prophet PBUH, and it has no value other than that; so with that stance, how would the disbelievers affect us adversely who start their speech with the worldly issues without any care to the true path (i.e. Islam) and end that with only the worldly issues; the Muslims must not ask any respect from such persons that are given-to idiocy as they try to disrespect Allah by not taking Him as the true Lord; certainly, the Muslims must avoid all touch to them in the world as of now and leave them on their own; Al-Hamdu Lillah; the next AAYAT guides the Muslims for the attitude that they would take in the dealings with the disbelievers who mock the teachings of Islam; the AAYAT reminds the Muslims that Allah has told them that when they see that the commands of Allah are disbelieved and/or mocked (in speech or in attitudes) then they would not accompany such wrong persons who are involved in such disbelief unless they involve their-selves in some other speech (or activity); if they ask their company even in such situation, they would also be counted among such wrong persons (and hypocrites); see Surah AN’AAM-68 that had descended much before this AAYAT at Surah NISAA; and all must know that Allah would gather all the hypocrites and all of the other disbelievers in the hell-fire; all these wrong persons are such that they watch the Muslims waiting (for their misfortunes) so when the Muslims gain victory by the will of Allah, they address the Muslims to get favors from their status that they were with the Muslims and if the disbelievers meet with some success, they say to them that when Muslims were getting the upper hand at the combat, they managed such obstacle that seemed in favor of the Muslims yet they provided it to save the disbelievers from the Muslims; they intend the double-dealing to remain advantageous at the worldly life so even if they do get some worldly benefits temporarily, Allah would disclose their true identity at AKHIRAT and He would provide them the chastisement that they deserve rightfully; Allah certainly would never let the disbelievers attain decisive victory over the true Muslims ever; Al-Hamdu Lillah.
NISAA-The Twenty-First Ruku
142. Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little.
143. Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him.
144. O you who believe - do not take the disbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?
145. Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them.
146. Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward.
147. Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing.
148. Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing.
149. If you do good openly or do it in secret or pardon an evil then surely Allah is Pardoning, Powerful.
150. Surely those who disbelieve in Allah and His apostles and (those who) desire to make a distinction between Allah and His apostles and say: we believe in some and disbelieve in others, and desire to take a course between (this and) that.
151. These it is that are truly disbelievers, and We have prepared for the disbelievers a disgraceful chastisement.
152. And those who believe in Allah and His apostles and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful.
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The Ruku continues with the narration of the hypocrites that they think that they are deceiving Allah yet actually Allah misleads them away from the true path; when they stand for SALAH, they stand sluggishly and they perform it just to show it to the people around them (posing as dedicated worshippers to Allah); in-fact, they do not recite much of the mention of Allah in their SALAH; they are wavering persons in their attitudes as they are neither to this side nor to that; such is the deceit of Allah to them and whoever He misleads, the Muslims would never find them to get the true path; as the main reason that led the hypocrites to disrespect Islam was their inclination to the disbelievers so the AAYAT ahead commands the true Muslims never to befriend the disbelievers especially when there are other Muslims around to live with (the company that one keeps affects one certainly and the Muslims would highly care to this fact); do the Muslims intend to do such act by which Allah gets the clear reason to punish them (because He only punishes a person by his own wrong doings but He provides His blessings at the world even if the person does not present any good deeds); they must understand that the hypocrites would be at the lowest depth of the hell-fire and no one would be able to assist them (against this punishment that Allah would give them at AKHIRAT); however, those persons who repent (leaving their hypocrisy while they are alive here at the world) and mend their ways (compensating for their past wrong-doings) and hold fast to Allah (reciting the name of Allah as Allah has commanded especially at their SALAH and remembering Him in all issues of life) and keep their DEEN pure for Allah (developing their belief with all sincerity of the intention towards the true Belief) then with care to these four things, they truly would be among the Muslims; Allah certainly would provide the highest of good returns very soon to the true Muslims; Al-Hamdu Lillah; here Allah tells about the acceptance of the repentance of the hypocrites if they come with sincerity towards Allah while ahead (in AAYAAT-152 & 162), He has also given the indication that He accepts the repentance of the Jews who sincerely come towards Allah and accept the Holy Book Quran as they adhere to the commands of Allah; so He cares about the Man and whoever turns towards Allah, He accepts him as His worthy slave as He does not intend to provide punishments but appreciates that the peoples turn their attention towards Him only; it is mentioned in one of the authentic Ahadith that “Allah says that whoever comes to me walking, I will come to him running”; this is to mention how much Allah appreciates repentance of His slaves from the wrong-doings; Al-Hamdu Lillah; AAYAT-147 ahead presents this fact explicitly that “what would Allah gain by your punishment (O peoples of the world), if you are grateful and you believe? Allah recognizes (all that is good) and He is Most Knowing (about all things)”; Al-Hamdu Lillah; AAYAT-148 tells that Allah does not appreciate the utterance in open of harsh speech except by such person who is wronged (against the unjust person); Allah certainly is Most Hearing (so He would care about that person and provide him ease in the issue) and Most Knowing (so He would not attend to anything that he might say against the facts); Al-Hamdu Lillah; AAYAT-149 implies that it is better to do such things in open that are virtues though the Muslims might even conceal them if they intend and pardon any wrong done towards them (if they see that such pardon might better the unjust person ahead); Allah certainly is Most Pardoning (so He would pardon the forgiving person on his mistakes) and Most Powerful (so He would punish him if he punishes the unjust person more than what he deserves); Al-Hamdu Lillah; AAYAAT-150 & 151 tell that those persons who disbelieve Allah and His Messengers by their intention to differentiate between Allah and His Messengers, they all are disbelievers; note that the three basic teachings of all the Messengers are same that 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 had sent His Messengers to the world to provide the Guidance to the right path); Al-Hamdu Lillah; so any of such persons who claim to be the believer in Allah, he must believe in TAUHID, AKHIRAT and RISALAT with all the necessary detail about them that all the Messengers have taught; but those persons (i.e. the Jews) who disbelieve Allah and His Messengers (i.e. Jesus-AS and Muhammad PBUH), they say that they would believe in some of them and disbelieve others and they intend to pave out some way between the belief and the disbelief so with that inclination, they are disbelievers totally and so even if they are mentioned as the people of the Book (Torah) at the Quran, they actually would rise at the Day of Judgment as disbelievers only; and for such disbelievers, Allah has prepared the most disgraceful punishment; AAYAT-152 tells that however, those (among the Jews) who believe in Allah and His Messengers and they do not differentiate between any of them, they would certainly get their good returns very soon; Allah certainly is Most Forgiving (so He would forgive their erroneous belief if they do ask for that forgiveness and better their belief in all manner before their deaths) and Most Merciful (so He would provide them the good opportunity to show the sincerity of their righteous true Belief); Al-Hamdu Lillah.
NISAA-The Twenty-Second Ruku
153. The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority.
154. And We lifted the mountain (Sinai) over them at (the taking of the covenant) and We said to them: Enter the door making obeisance; and We said to them: Do not exceed the limits of the Sabbath, and We made with them a firm covenant.
155. Therefore, for their breaking their covenant and their disbelief in the AAYAAT of Allah and their killing the prophets wrongfully and their saying: our hearts are covered; nay - Allah set a seal upon them owing to their disbelief, so they shall not believe except a few.
156. And for their disbelief and for their having uttered against Mariam a grievous calumny.
157. And their saying: Surely we have killed the Messiah, Isa son of Mariam, the apostle of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure.
158. Nay - Allah took him up to Himself; and Allah is Mighty, Wise.
159. And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them.
160. Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way.
161. And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the disbelievers from among them a painful chastisement.
162. But the firm in knowledge among them and the believers believe in what has been revealed to you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward.
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The first AAYAT i.e. 153 of the Ruku soothes the Prophet PBUH that if the Jews have asked him to bring to them a written book from the heavens (in the manner in which Allah had provided Torah to Moses-AS), then they had troubled Moses with even the bigger demand to show Allah to them manifestly and that is why the lightening overtook them due to their unjust attitude; this happened when they had raised doubts about Torah that they did not accept initially that it is from Allah so then Moses took seventy trustworthy men from them to the mount so that Allah conforms that He has given Torah to Moses; note that AAYAT-55 at the sixth Ruku of BAQARAH tells that when these seventy persons who went with Moses-AS to the mount insisted to see Allah openly, He gave death to these seventy persons and at their death, they were watching the thunderbolt that killed them; then there were such persons among them who worshipped the calf though Moses had clearly told them to worship Allah only, the only true Lord; Al-Hamdu Lillah; but Allah pardoned them even on that after their repentance; and He gave Moses the manifest authority (i.e. the miraculous staff); Al-Hamdu Lillah; the couple of AAYAAT i.e. 154 & 155 tell about the commands that Allah gave them and the punishment that He gave them on their disobedience; they read, “And We lifted the mountain (Sinai) over them at (the taking of the covenant) and We said to them, ‘Enter the door making obeisance’; and We said to them, ‘Do not exceed the limits of the Sabbath’; and We made with them a firm covenant; so (Allah cursed them) for their breaking of their covenant and their disbelief in the AAYAAT of Allah and their killing the prophets wrongfully and their saying, ‘Our hearts are covered (to accept anything other than Torah - though that even they did not follow rightly)’; in fact, Allah has set a seal upon them owing to their disbelief, so they shall not believe rightly except a few”; please see the notes at the sixth, seventh and eighth Ruku of Surah BAQARAH; now, the four AAYAAT ahead (from 156 to 159) tell about the attitude of the Jews towards Mary and her son Jesus Christ (Salam on both of them); they read, “and (Allah cursed them) because they rejected Faith as they uttered against Mary a grave false charge; and because they said, ‘We killed Christ Jesus the son of Mary, the Messenger of Allah’ but they killed him not, nor crucified him, but it was made so to appear to them, and those who differ therein are full of doubts, with no knowledge, but only conjecture to follow and certainly they killed him not; Nay, Allah raised him up unto Himself and Allah certainly is Exalted in Power and Wise; And there is none of the people of the Book but must believe in him (i.e. Jesus) before his (own) death and on the Day of Judgment he (Jesus) will be a witness against them”; the Jews had falsely charged Mary-AS with the calumny that she has committed adultery and this was one of the most heinous sins that they committed as they also mocked Jesus with it that his birth is not miraculous and though he had claimed to be the Messenger of Allah yet they thought that they had killed him (they meant that if he was truly the Messenger of Allah, he would not have been crucified); Allah refutes their claim that they had killed Jesus and tells them explicitly that whoever they had crucified was someone other than Jesus and most certainly, they had not killed or crucified Jesus; the persons who differ upon him (as to what happened to him on that occasion), they are in doubts only; they do not actually have the true account of that occasion but only some conjecture to follow; the fact in the matter is this that certainly they did not kill him or crucify him; in fact, Allah took him towards him alive and Allah certainly is Mighty (to do as He intends by authority and so He took Jesus towards him) and He certainly is Most Wise (so He shapes the events according to His will as He knows the best); Al-Hamdu Lillah; note that the arrival of Jesus Christ to the world and his departure from the world, both were miraculous and Allah certainly has all the true authority; Al-Hamdu Lillah; AAYAT-159 is most difficult to comment upon and it has been interpreted in different ways (and mostly two of these interpretations are provided at commentaries that have the Islamic orthodox touch); one of these tells that as Jesus Christ would come to the world again so at that time, all the people of the Book (Torah) would see that he was never crucified; the other of them tells that as any person among the people of the Book dies, he sees that Jesus Christ was never crucified; please note here that the last Ruku of Surah MA’EDAH implies in the clearest manner that certainly, Jesus Christ would not come at the world again (though Ahadith do point out his arrival to the world for the second time and insha-Allah our study would take-up this matter at Surah MA’EDAH) while the second interpretation seems to be some conjecture only that as any of the people of the Book dies, he sees the truth related to Jesus Christ; please note here that the AAYAT presents the notion that though being one of the AHLE-KITAB (the people of the Book that are the Jews and the Christians) might save the person at AKHIRAT from the hell-fire (as we have seen at the note on the eighth Ruku of Surah BAQARAH) when that person does not disrespect the last Prophet Muhammad PBUH (and the Quran); but such persons (who accept the Trinity and the Crucifixion of Jesus Christ) among them would not be counted among the AHLE-KITAB at the Day of Judgment if they do not believe before their deaths that Jesus Christ was never crucified so if they do not, they have no chance to safety at AKHIRAT; this simple meaning might even be deducted by the simple text of the AAYAT though it asks to accept that before Allah gave Muhammad PBUH the status of His last Messenger, there were (and might even be now) such of AHLE-KITAB that might achieve safety at AKHIRAT; Jesus would witness against all those who claimed and are claiming to believe in him but who had taken such concepts about him that he had never presented; and certainly, Allah knows the best; Al-Hamdu Lillah; Jesus would provide his testimony against them at the Day of Judgment (see Surah NISAA-41; see also the last Ruku of Surah MA’EDAH); note here that the Christianity has three basic matters in belief that are named as Trinity, Crucifixion and Atonement; the Holy Book Quran refutes all the three at different places and this AAYAT here refutes the first two most clearly as it clarifies that Jesus Christ is the slave to Allah like all other among the mankind and like all other of His creation; Al-Hamdu Lillah; the couple of AAYAAT ahead that are 160 & 161 tell more of the punishments and the atrocities of the Jews; they tell us that because of their unjust attitudes, Allah prohibited for them the pure edible things even (as their punishment at the worldly life), that were allowed to them and because they stopped many of the seekers of the right path to Allah, to come to it; and because they used to take usury though they were disallowed to take it and because they used to devour the wealth of the people wrongfully; and Allah has prepared the most painful chastisement (at AKHIRAT) especially for those who are the disbelievers among them (i.e. those who give unjust remarks about Jesus Christ); but those who are well-settled in knowledge and they are such believers who have believed in the book that has been provided to you, O Muhammad PBUH, and also in the book that has been provided before and they are such persons who establish SALAH (prayers with total remembrance of Allah) and who pay ZAKAH (the amounts that are due to poor) and they do believe truly in Allah and the Day of Judgment; Allah would provide such good persons the most high returns very soon; Al-Hamdu Lillah.
NISAA-The Twenty-Third Ruku
163. Surely We have revealed to you as We revealed to Noah, and the prophets after him, and We revealed to Ibrahim and Ismail and Isaac and Jacob and the tribes, and Isa and AYUB and YOUNUS and HARUN and Solomon and We gave to David ZABUR (the Psalms).
164. And (We sent) apostles We have mentioned to you before and apostles we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him):
165. (We sent) apostles as the givers of good news and as the givers of warning, so that people should not have a plea against Allah after the (coming of) apostles; and Allah is Mighty, Wise.
166. But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness.
167. Surely (as for) those who disbelieve and hinder (men) from Allah's way, they indeed have strayed off into a remote error.
168. Surely (as for) those who disbelieve and act unjustly Allah will not forgive them nor guide them to a path
169. Except the path of hell, to abide in it forever and this is easy to Allah.
170. O people - surely the Apostle has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and if you disbelieve, then surely whatever is in the heavens and the earth is Allah's; and Allah is Knowing, Wise.
171. O followers of the Book - do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Mariam is only an apostle of Allah and His Word which He communicated to Mariam and a spirit from Him; believe therefore in Allah and His apostles, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be it from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector.
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The Ruku commences by telling all of the peoples of the world at AAYAAT-163 & 164 that the WAHI (the revelations) that Allah had sent to Muhammad PBUH, the last Messenger of Allah, is the same in essence that He had sent to Noah-AS and to the Prophets after him; and He sent WAHI to Abraham, Ishmael, Isaac, Jacob, the tribes (i.e. some of the sons of Jacob in whom Joseph is included), Jesus, Job, Jonah, Aaron and Solomon (Salam on all these Prophets of Allah); and to David-AS, Allah provided ZABUR (the Psalms); and there are Messengers whom Allah has mentioned to you, O Muhammad PBUH, in the Quran and there are Messengers whom Allah has not mentioned to you; and Allah had spoken to Moses-AS directly; note that Allah is not confined to time and space and the Muslims have to believe in this speech without any detail how it happened; note also that there are three manners in which Allah presents His speech to the Man as stated in Surah SHURA-51; it seems by the observation of the history of the Man that the five most prominent Messengers were born at regular intervals to each other and it seems that there is the space of time of about two thousand years between the birth of Noah and of Moses and about the same space is between the birth of Moses and of Muhammad (these three Messengers had to put much high efforts to present the message of Allah to their peoples); the times of Abraham were just about fifteen hundred years after the birth of Noah (and that seems to be about 540 years after his death) and the space between the death of Abraham and the birth of Moses is about the same; note that Jesus was born just about two thousand years after Abraham-AS and as such there is the space of about fifteen hundred years between the death of Moses and the miraculous birth of Jesus; Salam on all these Messengers of Allah; there is the same space of about 540 years between the ascent of Jesus to the heavens and the birth of Muhammad PBUH and these five Messengers of Allah are the most prominent of Messengers of Allah as the Quran has mentioned these five by their names distinctively at Surah AHZAAB-07; this interesting phenomenon asks us to reflect that there is the same space of two thousand years now at this period of time since the ascent of Jesus Christ-AS, the great man and the Messenger of Allah, to the heavens; so as Jesus Christ emphasized for the Bani-Israel to guide total attention towards Allah and to practice His commands genuinely as provided by Torah after about fifteen hundred years of Moses-AS, it is most probable that the prominent good Muslims (who are most sincere to Islam) rise to guide the Muslims in the present era to practice Islam genuinely as there is the gap of about 1450 years (by the lunar calendar) as of now since when the last of Messengers Muhammad PBUH made Hijrah to Madinah; as Allah has set laws for Astronomy, Chemistry, Elementary Physics and other of subjects that govern their issues by the will of Allah, so He has also set the laws for the General History and they do govern its issues by the will of Allah; please note this well that after Muhammad PBUH, who was the last of Messengers of Allah and the last of His Prophets, there is no Messenger (and no Prophet) of Allah (see Surah AHZAAB-40); the authentic Ahadith have told us that there would come such time when the Muslims would lose their glory but they would then rise to regain their lost glory; all persons among the Muslims must ask Allah to raise such good righteous persons among the Muslims who guide all the Muslims in their righteous concepts and in practice and lead them all to the total adherence to Islam without claiming any material or spiritual status for their own selves; everything is going on in the most perfect order by the will of Allah and even in these troubled times for us Muslims, if He accepts our plea to forgive us and to provide His mercy to us then there is nothing to stop us Muslims to rise to heights; that needs sacrifice of base desires from our side for which we Muslims must prepare ourselves totally without any undue reservation; Al-Hamdu Lillah; AAYAT-165 ahead gives the reason why the Messengers were sent to the world; they provided the good hopes of JANNAH to all those who have the righteous true Belief and good deeds according to that and they asked to fear the dire consequence (i.e. the hell-fire) of rejecting the message of Allah and taking-up any of the satanic manners of living; they provided the message of Allah so that no one would claim at AKHIRAT that he or she did not get the way to safety at AKHIRAT; Allah took an oath from all the spirits 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; so the Truth is at the inside of every person that was addressed by the Messenger from the outside; if the inside of the Man recognizes the call towards the Truth to which it already is acquainted, he gets the Guidance to the right path; as he goes on following that to achieve the pleasure of Allah, he certainly lives a content life at the world ahead and at the Day of Judgment, he would certainly get the true success; Allah certainly is Mighty and Most Wise; Al-Hamdu Lillah; AAYAT-166 tells that Allah testifies that what He had sent to you, O Muhammad PBUH, He had sent it by His Knowledge and the angels testify too; but Allah suffices as Witness (so after Muhammad PBUH, the last Messenger of Allah, the Quran does provide the Guidance to the right path and Muslims have to spread the message of Allah by it to all the peoples of the world); Al-Hamdu Lillah; the AAYAT also implies that the teachings of the Quran do not need affirmation to have strength from the learned Jews who thought that they are the custodians to the Truth; AAYAT-167 tells that those who disbelieve and hinder from the way of Allah, they verily have wandered far astray; these couple of AAYAAT direct the seekers of the Truth to study the Quran as that would certainly lead them to the righteous concepts; those who try to stop these seekers of the Truth from studying the Quran, they actually are closing the doors of safety upon their own-selves as they not only go far away from the true path but they also stop others to get to it; AAYAT-168 tells that those who not only disbelieve but also take-up the injustice (that means they advocate different satanic manners to live the life upon), Allah would not forgive them at AKHIRAT and due to their challenge to the Truth, He would never give them the TOFIQ (the good opportunity to accept the true guidance) to better their-selves; at AAYAT-169, Allah says that He would make them live easy upon the wrongs and that is the way to the hell-fire where they would live-on forever; and though He has presented this fact explicitly that He would not gain anything by providing punishment to anyone yet when someone challenges Him and he does not avail the opportunity given to him (the worldly life) to show his worth as the true slave of Allah then it is most easy for Him to punish such person certainly and that would be the most severe punishment; the last couple of AAYAAT of this Ruku address generally all the peoples of the world and specifically the Christians respectively; the AAYAT tells all the peoples of the world to appreciate the blessing of Allah upon them that the last Messenger of Allah has come to them with the Truth (the Islamic teachings) from their true Lord so they must believe in the message of Allah as that only would be better for them; if they disbelieve, they would not do any harm to Allah as everything in the heavens and in the earth, belongs only to Allah; this statement is a warning to them that they must remain aware that He is able to provide anything to them and to stop anything to come into their possession that might be tangible or intangible; and Allah certainly is Most Knowing (of who deserves what) and He certainly is Most Wise (so He provides everyone according to His wisdom so that everyone shows his true colors by the usage of those assets and attitudes towards those and provides the proof for or against his own self at AKHIRAT where the righteous persons only would get the pure foods and the fresh water); Al-Hamdu Lillah; the last AAYAT forbids the people of the Book (this means the NASAARA i.e. the Christians) to say wrongful things about Allah; they must not raise Jesus Christ (even though he is one of the most prominent Messengers of Allah) in the name of his respect to such heights that they take him someone more than a man; note that Christianity is based on three such concepts that challenge the Islamic teachings straight; one of the concepts of Christianity is that it asks to believe in trinity that challenges the Islamic belief in TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); this last AAYAT of this Ruku states clearly that Jesus Christ was the Messenger of Allah and those have always been among the mankind and it clearly commands the Christians not to utter anything related to trinity; another concept of Christianity is that it asks to believe in atonement that challenges the Islamic belief in AKHIRAT as it means that whoever believes Jesus Christ by heart (that he has given the sacrifice for the salvation of the mankind), he has achieved the salvation from the hell-fire; the Quran answers against this concept at AAYAAT-172 & 173 ahead; another of them is that it asks to believe in the crucifixion of Jesus Christ that challenges the Islamic belief in RISALAT as the Messenger of Allah is in protection of Allah and the disbelievers in him never get the authority to kill him; the difference between the Prophet and the Messenger is that Allah sends the Messenger towards some specific people to whom he provides the message of Allah while the Prophets conform it at their times; note that the sinful persons of the nation might kill the Prophets yet they are unable to kill any of Messengers as Allah totally protects them (for instance, the sinful persons did kill ZAKARIAH-AS and also his son YAHYA-AS i.e. John yet they were unable to kill Jesus-AS as we have seen at this Surah at AAYAT-157 & 158 that they did not kill him but in-fact, Allah took him above to heavens alive); Al-Hamdu Lillah; the translation to the last AAYAT here clarifies the Islamic stance much about Jesus Christ; they read that “O people of the Book; commit no excesses in your religion; nor say of Allah aught but the truth; Christ Jesus the son of Mary was (no more than) a Messenger of Allah, and His Word that He bestowed on Mary (it was KUN which means BE), and a spirit proceeding from Him - so believe in Allah and His Messengers - say not "Trinity" - desist from it as that would be better for you; because Allah is one only; glory be to Him; it is far removed from His Majesty that He should have a son; to Him belong all things in the heavens and on the earth; and Allah is enough to provide safety”; note here that Jesus Christ, though he is the Messenger of Allah, is among the mankind and it is far from the Majesty of Allah that He should have a son; if anybody needs safety, he should keep the righteous true Belief and do his deeds accordingly; Allah would certainly provide him the safety that he would most certainly need at the first day of AKHIRAT, the Day of Judgment; Al-Hamdu Lillah.
NISAA-The Last Ruku
172. The Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself.
173. Then as for those who believe and do the good, He will pay them fully their rewards and give them more out of His grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. And they shall not find for themselves besides Allah a guardian or a helper.
174. O people - surely there has come to you manifest proof from your Lord and We have sent to you clear light.
175. Then as for those who believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Him on the right path.
176. They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir if she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things.
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The first couple of AAYAAT at this last Ruku continue to clarify the concepts relating to Jesus Christ-AS; they tell that “the Messiah will never scorn to be a slave unto Allah (so do not believe in trinity), nor will the favored angels (so do not believe in trinity); whoso scorns His service and is proud, all such will He assemble unto Him; then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom; and they will not find for them, against Allah, any guardian or helper”; the next AAYAT addresses the peoples of the world and tells them that the most clear reason have come to them from their true Lord (to accept Islam and that is Muhammad PBUH, the last Messenger of Allah) and Allah has also sent the manifest light towards them (that is the Quran which would provide the Guidance to the right path even after the death of Muhammad PBUH by the efforts of the good Muslims); he was sent as the Messenger to all peoples of the world ever to come ahead anywhere from his times as he was the last of Messengers that Allah sent to the world; Al-Hamdu Lillah; AAYAT-175 tells that those persons who truly believe in Allah and they obey Him in all the issues of life, He would soon enter them into His mercy (at AKHIRAT) and He would provide them His bounty (at the world) and He would keep them totally at the right path (so that they get JANNAH at AKHIRAT); Al-Hamdu Lillah; the last AAYAT of the last Ruku of Surah NISAA answers to the query of some of Muslims to get the ruling about KALALAH (such person that has neither his parents or grand-parents alive nor has any children); Surah NISAA presents the laws of inheritance at the second Ruku after the rights of the orphans but this AAYAT too presents the rulings for KALALAH; previously Allah gave the command for such of his siblings that are related to him by his mother only; this AAYAT relates to his real brothers and sisters (who have the same parents or have the same father); it reads that “they ask you (O Muhammad PBUH) for the legal ruling; say that Allah directs about those (i.e. KALALAH) who leave no descendants or ascendants as heirs; if it is a man that dies, leaving a sister but no child, she shall have half the inheritance; if (the deceased was) a woman, who left no child, her brother takes her inheritance; if there are two sisters, they shall have two-thirds of the inheritance (together); if there are brothers and sisters, (they share) so the male having twice the share of the female; thus Allah makes clear to you lest you err; and Allah certainly knows all of things most well”; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of NISAA ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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Surah MA’EDAH
(Consists of 16 Ruku)
(Most of it in H-7; yet much of it descended later)
(The first & last Ruku came at or near to H-11)
MA’EDAH-The First Ruku
1. O you who believe - fulfill the obligations. The cattle quadrupeds are allowed to you, except that which is recited to you, not violating the prohibition against game when you are entering upon the performance of the pilgrimage; surely Allah orders what He desires.
2. O you who believe - do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands, nor those going to the sacred house seeking the grace and pleasure of their Lord; and when you are free from the obligations of the pilgrimage, then hunt, and let not hatred of a people-- because they hindered you from the Sacred Masjid-- incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression; and be careful of (your duty to) Allah; surely Allah is severe in requiting (evil).
3. Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely Allah is Forgiving, Merciful.
4. They ask you as to what is allowed to them. Say: The good things are allowed to you, and what you have taught the beasts and birds of prey, training them to hunt-- you teach them of what Allah has taught you-- so eat of that which they catch for you and mention the name of Allah over it; and be careful of (your duty to) Allah; surely Allah is swift in reckoning.
5. This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.
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Surah MA’EDAH starts with the rulings about the animals that are counted among the edibles by Islam; it tells that the beast of cattle (that means all the cattle and animals alike like deer, buffalo, buck etc.) are made lawful to eat unto the Muslims except that which has been mentioned to them herein ahead; the last Prophet Muhammad PBUH has prohibited the Muslims to eat all such animals that eat by tearing their prey apart with their fangs and all birds that have talons (i.e. the birds of prey; note that it is much better to avoid eating of any of birds that has the capability to fly); the AAYAT notes that those animals are prohibited too that the Muslims hunt when they are in EHRAAM (the dress and restrictions when the Muslims are on HAJJ); Allah certainly ordains whatever He wills (according to the setup He has provided for the world); Al-Hamdu Lillah; the very first part of the first AAYAT commands them to fulfill their oaths that do not challenge the commands of Allah and all Muslims would necessarily avoid oaths that challenge them; note 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; Surah BAQARAH-225 tells that Allah would provide mercy on such errors and 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 without challenging the Islamic commands; Al-Hamdu Lillah; note here that the most important oath is the promise that the Man has made to Allah at the world of spirits that he would believe in Him that He only is the Creator of all the creation with the acceptance that He has all His attributes as QADEEM, ASL and LA-MEHDUD and with the acceptance that He only is the true Lord to obey because the obedience to any other among His creation is subject to the condition that he does not command anything against His commands (see the note on Surah FATIHA); if someone breaks this oath, he falls into SHERK that is the most heinous of all sins/crimes; after that are those important oaths that relate to business transactions that the people make among their-selves (if someone breaks these oaths, he commits such sin/crime that makes him highly unjust in his deeds) and the last but not the least, are those important oaths that relate to the marriage of the man and his wife (if someone breaks these oaths, by avoiding the announcement of the marriage, by avoiding the responsibility the person has towards the spouse, by avoiding the asking of the required trust among each other; each of these things makes the person incline towards most shameful acts that he/she is accountable for at the court of Allah and that disgraces him/her amongst all the people around); may Allah guide all the Muslims to fulfill all their oaths in the finest of manners; Al-Hamdu Lillah; the second AAYAT commands the Muslims not to challenge the sanctity of the signs of Allah; the word here for “signs” is SHA’AER that means here such things by which the Muslims show their respect to Allah; the AAYAT explains these by mentioning the issues of HAJJ that they should not violate the sanctity of this sacred month (ZIL-HAJJAH) nor of the animals brought for the sacrifice at this time if they get the authority to do such things; they must not violate the sanctity of animals that are garlanded for sacrifice nor of the persons that go on towards the sacred house (KA’BAH) seeking the grace of Allah (that He forgives their wrongs in practice that came about in spite of all their caution) and seeking His pleasure (by all virtuous acts that they do with all commitment to Islam); when the Muslims get free from the sacred HAJJ obligations then they might hunt; and they must not let the hatred of some people who had stopped them from reaching the Sacred Masjid (i.e. KA’BAH when both the sides had struck a peace treaty), mislead them to transgress; they (Muslims) must help each other on the matters of righteousness and TAQWA and they must not help each other on any sinful activity and unjust attitude; note that the sinful activity means here something against righteousness that is manifest; and unjust attitude is the inclination of the individual towards satanic temptations inside that challenges TAQWA which occurs due to all attention towards Allah only, at the inside of the individual; Al-Hamdu Lillah; the best attitude is TAQWA certainly; and Allah certainly is Most Strict in punishment (to all such persons who violate the sanctity of His signs and who take up the sinful activities and unjust attitudes); may Allah save all the Muslims from all these immoral things totally; Al-Hamdu Lillah; AAYAT-3 tells about those animals and things related to them that are prohibited; those are carrion (all those animals that die without slaughter according to the Islamic manner) though their death is natural or by some other cause; any part cut from the living animal is also carrion and so prohibited to eat; however, the fish (when it is not swollen) and locusts are allowed to eat without any slaughter; the AAYAT tells about other of prohibited animals and their parts; the (flowing) blood of the animal is also prohibited though the spleen of the slaughtered animal and even its liver is allowed to eat; also prohibited is the swine-flesh (and every part of it) and the animal that is slaughtered in the name of any besides Allah; the AAYAT tells of four such animals here that also are included in carrion and these are MUNKHANIQA (its death is by suffocation intentionally or unintentionally) and MAUQUDHA (its death is by some extreme hit or beating; note that its death from the stone, from the gun-shot or from the collision with some vehicle all are included in this extreme hit) and MUTARADDIYA (its death is by some fall from height) and NATHIHA (its death is by goring of horns of other animals); the other of the prohibited animals are those that have been wounded by some carnivorous animal that has led to its death unless the Muslim hunter slaughters it (when it still has life in it, in the name of Allah) and those animals are also prohibited that are sacrificed for idols; also disallowed is the division of the meat by arrows; note that there used to be gambling even in business transactions at those times and even arrows were used for that which they often used for drawing lots; one of the examples of this usage was that it happened at those times that the disbelievers in Makkah used to make different packs of meat and then write the names of those who would share those packs at arrows and as the packs ended by the names they announced by drawing the arrows randomly, they left some of the persons who had their share in the meat too because of their payment in it (so this was a form of gambling that they played in this business dealing); the AAYAT tells that all these things are extremely sinful; note that the commands about foods that this AAYAT has mentioned were the last of commands in the Quran according to IBNE-ABBAS-RA (one of the foremost SAHABA that had prominence in Tafsir); so it is notable that the first AAYAAT that had descended twenty-two years back commanded to read (accept, understand, apply and spread the teachings of the Quran) while this last of commands asked to refrain from impure foods; these two are the basic necessities for the spirit and the body respectively so the former must receive the impression of the Quran positively for its actual safety while the latter must avoid filth in all manner that if taken, might affect the spirit adversely; Al-Hamdu Lillah; note that this AAYAT descended at ASR (before the sunset) at Friday in the tenth year of HIJRAH at 9th of ZIL-HAJJAH (that is the last month in the HIJRAH calendar and Allah has blessed its ninth day highly to make it the best day of the year just as the night of QADR in RAMADHAN is the best night of the year from whence the Quran descended); everything most related to the Quran is the most honorable thing for certain as that is in the protection of Allah (see Surah HIJR-9); after the descent of this AAYAT (and by the other calendar that we Muslims have in usage too, it most probably was Friday the 6th day of March 632 AD), the Prophet PBUH lived at the world for some three months only (most probably it was Monday the 8th day of June 632 AD in the eleventh year of HIJRAH that he died; that seems to correspond to the fourteenth day of the third month RABIUL-AWWAL); the AAYAT goes on to mention that today the disbelievers have lost all hopes to ever finish-off the teachings of Islam that the Muslims believe in (as Islam has manifested its teachings in practice so firmly now) so the Muslims must not fear the conspiracies that these disbelievers might take-on as they would achieve nothing by them (if the Muslims are steadfast on the teachings of Islam practically) so they must fear Allah only that He is not displeased of them ever; the AAYAT says that today with this mention of the prohibited foods, Allah has completed for the Muslims their DEEN (that means that He has brought Islam at front totally in the manifest practice while it was complete in theory from all times) and He has provided them in total His 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) and He is pleased with Islam as DEEN (the Guidance to the right path to Allah that gives the principles to practice for each and every issue of life that the Muslims accept so that they might get the true success at AKHIRAT); Al-Hamdu Lillah; the AAYAT provides the final touch to the command of the prohibited foods telling all the Muslims that still, if anyone is forced by hunger without any inclination to sin (and eats anything of the prohibited foods but up-to necessity only) then Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah; the AAYAT ahead tells that the Muslims ask you O Muhammad PBUH, what is allowed to them in foods so answer them that all pure things are allowed to them (so those mentioned as totally unlawful are most impure; see also the note on AAYAAT-168 & 169 of BAQARAH that is at its twenty first Ruku) and all such hunting beasts (among the hounds and the birds of prey) that the Muslims train well as hounds are trained, and they certainly train them as Allah has directed them, so they are allowed to eat that prey which those beasts catch for them and they must recite the name of Allah upon those beasts (when they release them at the prey) and they must have TAQWA to Allah; Allah certainly is Most Swift in taking account; Al-Hamdu Lillah; AAYAT-5 tells the Muslims that today all things that have purity are allowed for them so even the animals that are slaughtered by the people of the Book are allowed to eat for them and their slaughtered animals are allowed for the people of the Book; the Muslim chaste women (that are in protection of their family ties) and the chaste protected women of the people that were given the book (i.e. Torah) before them, they all too (due to their purity) are allowed for the Muslims to marry when they provide their MEHR (the amounts given to the woman taken in marriage at that time) living honorably with them without fornication and not taking them as secret concubines; note here that the marriage of the Muslim woman to any man other than the Muslim is disallowed totally; note also that the term AT-TAYYEBAAT (things that have the highest of purity) include not only the foods here but also AL-MUHSANAAT (the chaste protected women) for which Allah has given the permission to marry; in today’s scenario, it is not feasible to marry any of the women (that is among the people of the Book that are the Jews and the Christians) at the west due to the weakest of family ties there and as such, they generally do not fulfill the criterion as to be counted among AL-MUHSANAAT due to this lack of their protection by the family ties; the AAYAT tells that whoever displays disbelief with the claim of believing in Islam, his good deeds would go to waste and at AKHIRAT, he would be among the losers (as he would be punished by the hell-fire); note that displaying such actions of disbelief in the issues of women (that clearly are injustice), manifests that he does not value trust that is needed in the honorable bond of marriage to keep its honor intact and he does not take any responsibility that is needed in the honorable bond of marriage as he commits sinful acts without taking-up the marriage and he does not announce it loud and clear that is needed in the honorable bond of marriage but he wants it to remain a secret affair; he would remain careful that this might lead to the wastage of his good deeds and as such, Allah would punish him by the hell-fire; the marriage certainly is an honorable oath that is to be fulfilled by both the sides of it; it is an ART as it asks for Announcement, Responsibility, Trust from both the sides of the matter so that it remains totally honorable; however, if the sinful person makes himself/herself better at the worldly life then undoubtedly, that would lead to his/her safety at AKHIRAT; may Allah give all the Muslims all such TOFIQ that makes them better as they care for each other, in all aspects of life; Al-Hamdu Lillah.
MA’EDAH-The Second Ruku
6. O you who believe - when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.
7. And remember the favor of Allah on you and His covenant with which He bound you firmly, when you said: we have heard and we obey, and be careful of (your duty to) Allah; surely Allah knows what is at insides.
8. O you who believe - Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and he careful of (your duty to) Allah; surely Allah is Aware of what you do.
9. Allah has promised to those who believe and do the good deeds that they shall have forgiveness and a mighty reward.
10. And (as for) those who disbelieve and reject our AAYAAT, these are the companions of the hell-fire.
11. O you who believe - remember Allah's favor on you when a people had planned to stretch forth their hands towards you, but He withheld their hands from you, and be careful of (your duty to) Allah; and on Allah let the believers rely.
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This Ruku commences with the ruling of WUDHU (the ablution before the reading of SALAH) and here the AAYAT tells its basic aspects; note that Surah MA’EDAH relates mostly to adhere to justice as Allah demands from the Muslims and the mention about the oaths, the pure foods which the Muslims are allowed to eat and the chaste women whom the Muslims are allowed to marry, this all is related to justice; for this justice, it has presented the narrations where injustice has led to extreme troubles to many peoples of the world and for this justice, it asks to respect their own selves caring for issues about SALAH and JEHAD (so that they make their inside better and so that they make the outside, i.e. the surroundings, better respectively); then it asks strictly to respect all persons for which it gives the rulings about the crimes such as the mutiny against the Islamic regime (that includes the highway robbery, kidnapping of the citizens of the land and all extreme forms of terrorism) and the crime of theft; then it directs to respect Allah by not committing SHERK in any manner (and for that respect, it specially asks to take Jesus Christ-AS as among the mankind with the acceptance of the heart that he certainly was one of the most esteemed Messengers of Allah); before this direction, it again touches briefly the issues of the oath taken and the issues of foods so it has its own integrity like other of the Surah that are lengthy in volume yet have their own integrity to their discussions; Al-Hamdu Lillah; note that the ULAMA find highly praiseworthy for Muslim men in general to learn Surah-MA’EDAH good as it teaches the Islamic Law that targets injustice directly while it is highly praiseworthy for Muslim women in general to learn Surah-NOOR good as it commands about HEJAB that targets the shameful attitude directly; Al-Hamdu Lillah; note also that JEHAD is not any manner of terrorism as it asks to care for the weak persons when the Muslims take it up as the total slaves to Allah, by challenging those who really are threat to the peace of the world; it certainly is not to impose any such restrictions on them by which they feel unease at living their lives at the world though the Muslims have the liability to provide them the message of Islam and that certainly is “Al-Hamdu Lillah RABBEL-AALAMIN”; see the note at the twenty-sixth Ruku of Surah BAQARAH for the last AAYAT (i.e. AAYAT-216); Al-Hamdu Lillah; the AAYAT tells the Muslims that whenever they intend to read SALAH, they would wash their faces (soaking even the cheek beneath their beards unless someone’s beard is much thick), their hands including the elbows, their feet including the ankles and they would wipe their heads once before washing the feet (at least one-fourth of it though wiping it more than that is better but keeping it once only); the washing of parts of WUDHU would be for three times for refinement though it is allowed to wash them once or twice if that soaks them well; note here that the AAYAT mentions the washing of the feet at the last of these basic things for WUDHU and also note that the Arabic grammar generally recognizes the words by the markings at its last of letters; keeping this in mind if the word “ARJUL” (feet) is read ARJULA then it relates to the washing of feet and if it is read ARJULE then it relates to the wiping of hands over the feet; the interesting thing to note is this that there are some places (though extremely few) in the Holy Book Quran where the words might be read in two different manners to express some difference in meanings and the Muslims accept both the meanings well as none of them falls against the fundamental teachings of Islam (as the issue here denotes); among these extremely few places, some even have another HARF (i.e. the preposition mostly as expressed in English) or even another word relevant to the discussion there without affecting the meaning of the text adversely (or challenging the fundamentals) and a person among the Muslims might read the AAYAT there in any of the accepted manners if he knows that well; Al-Hamdu Lillah; note that the general manner in which the Muslims take the AAYAT that we all study here, is to read it ARJULA and they wash their feet well as one of the authentic Ahadith has also appreciated for them; however, there are those persons too among the Muslims who take the wiping of the feet instead of washing them; these four things are the basic things in WUDHU and leaving any of them makes it void; as WUDHU is the necessary condition for SALAH, it also becomes void at such time; there are other things too that relate to WUDHU like rinsing the mouth and the nasal cavity yet they are not among the basics while it is not necessary to get the inside of the eyes soaked too; the AAYAT goes on to instruct the Muslims to take the purifying bath necessarily for the physical purity when they are sexually defiled; this purifying bath needs to wash the sexual organ thoroughly while it also needs the rinsing of the mouth and the nose at least once but with much care to get them clean besides the WUDHU for it and in addition, it needs to flow water over all the body so that every part is washed totally well; while the WUDHU needs ordinary washing of the parts, the GHUSL needs thorough washing but the Muslims must take care that they do not waste any amounts of water; the AAYAT gives the allowance to make TAYAMMUM when someone is in need for WUDHU (or even the purifying bath); if the Muslim person is afflicted with some illness or if he is at travel or if he has come after attending the call of the nature or if he has made the intimate relation with his wife so in any of these situations, when he needs to make the WUDHU or the purifying bath but does not find water (or he lacks water highly especially in the last of these four issues), he would avail this allowance; Al-Hamdu Lillah; TAYAMMUM means to get cleanliness by the pure sand (dust) if water is not available when to ask for cleanliness becomes necessary (it suffices for both the WUDHU and the purifying bath); it literally means to make intention for (something) and it was allowed most probably at the occasion of the battle of BANI-MUSTALAQ; that was when the necklace of SAYYEDAH Ayesha-RA was lost (around the last of the 4th HIJRI) and the procession had to stop for its search while the water was scarce; note that TAYAMMUM is one of the specific attributes of the Muslim UMMAH and in it, only the face and the hands (to elbows) are wiped with two beats of both hands one by one according to the general ruling at FIQH, one for the face and the other for the hands; the AAYAT tells ahead that Allah does not want to put you Muslims into hardship (so TAYAMMUM actually is an ease provided to the Muslims when they need the physical purity and then by SALAH, they would achieve strength in the spiritual purity) yet He does intend to keep you clean (so He has given this allowance of TAYAMMUM) and to provide you with His blessing in totality (that you do remain capable to apply Islam to practice in all situations) so that you all do praise Allah upon that blessing; Al-Hamdu Lillah; AAYAT-7 reminds the Muslims that they have received the highest of blessings i.e. Quran from Allah, the true Lord, that guides them to the right path to live by Islam in all situations and to which they have said that they had heard and had accepted to obey it (see Surah BAQARAH-285 that is in its last Ruku); so all Muslims must have TAQWA to Allah and fulfill this honorable word that they have given to Him; Allah certainly knows well what they have at their insides; Al-Hamdu Lillah; AAYAT-8 here is similar to NISAA-135 and it tells the Muslims to remain staunch upon justice and whenever they witness, to provide their testimony with care to the commands of Allah even if that testimony is against their own selves or against the parents or against the kindred; if any of the sides that ask for justice is rich or poor, Allah is nearer to both of them; so the Muslims must not incline to the respect of the rich or the sympathy of the poor to judge matters but care to the commands of Allah; but if they distort it (due to asking of their whims) or turn away to avoid it (due to asking of their relations) then Allah certainly is Well-Aware of what they do (so He would punish such persons not only at the world but also at AKHIRAT unless they show true repentance and Allah accepts their plea for pardon and mercy); the second AAYAT of MA’EDAH had guided them that they must not let the hatred of some people who had stopped them from reaching the Sacred Masjid (when both the sides had struck a peace treaty), mislead them to transgress and this AAYAT here also instructs them for that; they must keep to justice in all matters (in the ordinary business of life and even where there is some extraordinary situation that asks highly for adherence to justice in the broad sense); that only is near to TAQWA and they must have TAQWA to Allah; Al-Hamdu Lillah; note that from the next Ruku, the Quran states about how Allah punished those people that broke their pledge to Allah and took unjust attitudes and as such this AAYAT-8 is the basis to much of the matter at MA’EDAH ahead; the next AAYAT tells for those who truly believe and do all good deeds (that represent justice in all their attitudes) according to that belief, that Allah has promised that He would certainly provide them mercy and highest of good returns; the continuous living in this manner establishes TAQWA inside which is His blessing to them at the worldly life too; Al-Hamdu Lillah; and all those who disbelieved and rejected the AAYAAT provided to them from Allah, all those would be the dwellers of the hell-fire; this tells that to avoid justice as Allah demands from His creation in all issues of life means the rejection of His AAYAAT and so, the Muslims have to apply all the fundamental teachings of Islam in all issues of life to keep to justice; they must remember the NEMAT (the blessing from Allah which 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) upon them when He stopped the disbelievers (at Makkah) to get control upon them to abuse them in such manner which might lead to their elimination by unjust attitudes of those disbelievers and so they must develop TAQWA to Allah inside and as true Muslims, they must have total trust in Allah (as He has the actual authority) that if anyone intends to be unjust towards them, Allah would certainly secure them from such wrongful persons; this implies that the Muslims must fulfill the demands of justice and not put burdens to the persons that are under their authority especially those that are the weakest among them; Al-Hamdu Lillah.
MA’EDAH-The Third Ruku
12. And certainly Allah made a covenant with the children of Israel, and We raised up among them twelve chieftains; and Allah said: Surely I am with you; if you keep up prayer and pay the poor-rate and believe in My apostles and assist them and offer to Allah a goodly gift, I will most certainly cover your evil deeds, and I will most certainly cause you to enter into gardens beneath which rivers flow, but whoever disbelieves from among you after that, he indeed shall lose the right way.
13. But on account of their breaking their covenant We cursed them and made their hearts hard; they altered the words from their places and they neglected a portion of what they were reminded of; and you shall always discover treachery in them excepting a few of them; so pardon them and turn away; surely Allah loves those who do good (to others).
14. And with those who say, We are Christians, We made a covenant, but they neglected a portion of what they were reminded of, therefore We excited among them enmity and hatred to the day of resurrection; and Allah will inform them of what they did.
15. O followers of the Book - indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah;
16. With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.
17. Certainly they disbelieve who say: Surely, Allah-- He is the Messiah, son of Mariam. Say: Who then could control anything as against Allah when He wished to destroy the Messiah son of Mariam and his mother and all those on the earth? And Allah's is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things,
18. And the Jews and the Christians say: we are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your faults? Nay, you are mortals from among those whom He has created, He forgives whom He pleases and chastises whom He pleases; and Allah's is the kingdom of the heavens and the earth and what is between them, and to Him is the eventual coming.
19. O followers of the Book- indeed Our Apostle has come to you explaining to you after cessation of the (mission of the) apostles, lest you say: There came not to us a giver of good news or a warner, so indeed there has come to you a giver of good news and a warner; and Allah has power over all things.
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This Ruku presents the punishment that Allah gave to the Bani-Israel as they broke their pledge that Allah had taken from them and also because of their unjust behavior in the matters of life; AAYAT-12, the first AAYAT here, tells that Allah took the pledge from them and provided twelve chiefs to them (each one for each of their twelve tribes); Allah told them that He would care for them if they fulfill their pledge that is if they establish SALAH (the daily prayers to Allah) and give ZAKAH (the necessary provision of charity to the poor and the needy as commanded by Allah) and believe in the Prophets that Allah sends and help them in all manners possible to give the message of Allah; and lend Allah the good loan (that is they must spend their finances at the good deeds besides ZAKAH that Allah appreciates and provide much of their time using the best of their capabilities for the guidance of the people that need it according to the command of Allah) so then He would eliminate their sins and He would enter them into the JANNAAT beneath which the beautiful streams flow; but whoever of them disbelieves after they have received this command (to which they have committed their-selves), he has certainly strayed far away from the right path (so then he would not receive the Guidance to the right path at the worldly life and he would be punished severely at AKHIRAT); so due to the breach of their pledge, Allah cursed them by making their hearts so hard that they turned oblivious of the Truth; the AAYAT tells ahead that they changed words from their places and presented them out of context and as such, they have forgotten (ignored intentionally) much of what they had been advised; our study had noted at the eighth Ruku of AALE-IMRAN that there are such persons in them that present words in such manner by their tongues that listeners take that too included in Torah (or they speak words with sound near to the actual words that change the meaning of the text so that they get the excuse if someone detects their wrong that they only said the right word); Allah certainly is the true authority Who saves the Muslims from all adversities as they keep firm upon Islam; Al-Hamdu Lillah; the AAYAT tells the Muslims ahead that “you shall always discover treachery in them excepting a few of them; so pardon them and turn away; surely Allah loves those who do good”; note that to pardon them means to leave them on their own as they would be unable to create any trouble for the Muslims if the Muslims remain steadfast upon practicing the Islamic commands and the AAYAT also indicates that to avoid them would enable the Muslims to avoid their impression and so this avoidance is among the good attitudes for the Muslims; Al-Hamdu Lillah; the AAYAT ahead tells that Allah had also taken an oath from those too who call their-selves as NASAARA (the Christians) but they forgot (ignored in practice) much of what they had been advised; due to this attitude towards the commands of Allah, He punished them by putting enmity among them and hatred inside for each other (of them) till the Day of Judgment; Allah would certainly inform them very soon of what they had been doing; O people of the Book - there has come from Allah the last of His Messengers to you who brings forth many of things that you conceal of the book (Torah) and leaves many of things untouched; certainly, there has come towards you people of the Book the magnificent light (the guidance through Muhammad PBUH that present the most fundamental Islamic teachings that Torah had also presented most clearly in its basic form) and the distinct book (i.e. the Holy Book Quran which Allah protects from all modifications); Al-Hamdu Lillah; so the AAYAT presents the fact that you people of the Book not only ignored the actual teachings of Torah in practice by different unworthy excuses but you have also denied the teachings of the Quran when it is available to you people for the Guidance to the right path; note that Allah has protected the Quran in all ways and it is totally safe not only in its meaning but also in its text (see Surah HIJR-9) so this truly is the Word of Allah that is His attribute; this is not the case with Torah or any other of the books that Allah sent to the world as they have been tampered with not only in meanings but even in text as the ancient history tells us explicitly; though we Muslims take Torah and other Scriptures that Allah sent to the Messengers as the message of Allah (in their basic form) yet we Muslims do not take any guidance from it as of now because we do have the Quran in its basic form even now that encompasses all the principles of Islam (and SUNNAH of the Prophet PBUH presents the manner to practice them); its principles had come to the clear manifestation at the times of the Prophet PBUH as we have studied at the third AAYAT of MA’EDAH; Al-Hamdu Lillah; AAYAT-16 tells us, “With it Allah guides those who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path”; the notable things here are that Allah guides all persons by the Quran (and He has commanded us Muslims through Muhammad PBUH to strive in spreading of the Islamic teachings by the Quran only with the assistance of the SUNNAH; see Surah FURQAN-52); the second thing is that He guides those certainly who need His pleasure sincerely; the third thing is that He guides towards the right path only that is by directing the sincere persons towards the right attitudes in all issues of life according to Islam; the fourth thing is that He brings them out of all dark areas (ZULUMAAT that is the plural of darkness) towards the magnificent light that enlightens the true manner to practice the issue at hand; here the dark areas mean the wrong manners that are many while the magnificent light i.e. the Quran guides to the only right manner in principle for the issue at hand; the fifth thing is that He brings the sincere persons to the magnificent light by His will; note that whatever happens anywhere at the earth or at the heavens or between the heavens and the earth, that all happens by the will of Allah only; the sixth thing is that He not only provides the Guidance to the right path but He also keeps the sincere persons upon that right path by the Quran; Al-Hamdu Lillah; AAYAT-17 tells that those among the people of the Book who have said that the person of Jesus Christ, the son of Mary, is Allah, they have disbelieved the Truth; O Prophet PBUH; tell them -who would challenge Allah (to protect) if He intends to destroy the Messiah (Jesus Christ), the son of Mary, and his mother too and all those that are upon the earth; and for Allah only, is the authority of the heavens and the earth and whatever is between them (He has created all of these by His authority and He has the total power to destroy all); He creates whatever He wills (so He created Jesus Christ miraculously by a woman only); and Allah certainly has all control over all things-; the AAYAT ahead tells that the Jews and the NASARA say that they are the children of Allah and His loved ones (here, they said it in the meaning that they are very near to Allah as the word used does not mean the children specifically but it might show the relation to someone or something); ask them O Prophet PBUH –then why would He punish them at AKHIRAT (and why did He punish them at the world; note that the Jews were totally uprooted from their dwellings by the forces of Nebuchadnezzar and after many centuries of that, by the Roman forces); they are among the ordinary human beings just as all others are; He forgives whom He wills and He punishes (due to their wrong-doings) whom He wills; and for Allah only, is the authority of the heavens and the earth and whatever is between them; and towards Him, is the return (of every person for the view and the outcome of his/her account)-; Al-Hamdu Lillah; the last AAYAT of the Ruku states that the last Prophet has come now to the people of the Book (and to all peoples of the world); he has come after the huge gap where there came not a single Messenger of Allah; note that this huge gap is of more than 540 years or so since Jesus Christ was taken above to heavens alive and this period is known as FATRUT; now the people of the Book have no such excuse that they did not find any Messenger after Jesus-AS who had provided them the good tidings on whatever they had understood right from the teachings of Torah and who had provided them the warning on whatever they had understood wrong; so now they have no excuse to remain on their false notions (that they had taken-up by their whims at the period of FATRUT) as the Messenger of Allah has come to them who is BASHIR (who gives the good tidings to all those who believe and work according to the Quran) and who is NAZIR (who gives the warning to all those who reject the message of the Quran); they must believe in it and if they do not accept its teachings that corrects their belief then they must understand that Allah certainly has all control over all things (so He would decide for their fate in the world as He wills and He would give them whatever they deserve at the Day of Judgment); Al-Hamdu Lillah.
MA’EDAH-The Fourth Ruku
20. And when Musa said to his people: O my people - remember the favor of Allah upon you when He raised prophets among you and made you kings and gave you what He had not given to any other among the nations.
21. O my people - enter the holy land which Allah has prescribed for you and turn not on your backs for then you will turn back losers.
22. They said: O Musa - surely there is a strong race in it, and we will on no account enter it until they go out from it, so if they go out from it, then surely we will enter.
23. Two men of those who feared, upon both of whom Allah had bestowed favor, said: Enter upon them by the gate, for when you have entered it you shall surely be victorious, and on Allah should you rely if you are believers.
24. They said: O Musa - we shall never enter it so long as they are in it; go therefore you and your Lord, then fight you both surely we will here sit down.
25. He said: My Lord - Surely I have no control (upon any) but my own self and my brother; therefore make a separation between us and the nation of transgressors.
26. He said: So it shall surely be forbidden to them for forty years, they shall wander about in the land, therefore do not grieve for the nation of transgressors.
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The Ruku commences by telling how Moses-AS directed his people (the Bani-Israel) by reminding them that they should remember how Allah provided His NEMAT to them when He raised Prophets among them (that guided them to the right path) and raised them to have authority (over vast areas of land); and in addition, He provided them that He has not given to anyone else (that is Torah, the five books, that Allah gave to Moses for the guidance of the Bani-Israel); he told them to enter the holy land of Palestine (to which they had their rightful claim at that time) which Allah had assigned to them but they must not turn back at the battle as they would lose the blessing of Allah by that; they should fight on the people there and they would certainly get the upper hand; the Bani-Israel refused to fight them on the basis that they had extremely aggressive warriors and in their presence, they would never enter the land certainly; however, if those warriors leave that place, they would enter it with pleasure; note here that they had the strong impression of their slavery at Egypt and it manifested here at their answer though Moses had told them clearly that its conquest was already written for them; moreover, they had seen that Allah had provided Moses by such staff that with it, he could perform amazing feats; they had witnessed it to become the big serpent that ate up the snakes of the magicians and it had such strike that parted the waters to make the passage to safety for them (and then the waters drowned the Pharaoh and his army) and then it had provided 12 springs to run from the big rock at the desert they were in; with such achievements that provided them ease in living, they were not prepared to fight the enemy but wanted Moses to get them by the power of his amazing staff; two good chiefs (one of them was Joshua-AS), who feared that Allah would punish them if they do not fulfill His command and whom Allah had blessed highly, told the Bani-Israel that when it is written for them then they ought to go boldly through the door of the city upon them without any worry and they would get it; they ought to have total trust in Allah as the true believers must have; we have just studied at the last AAYAT (that is AAYAT-11) at the second Ruku of MA’EDAH that Allah does care for the safety of the true Muslims who have their total trust in Him; they must develop TAQWA to Allah inside and then if anyone intends to be unjust towards them, Allah would certainly secure them from such wrongful persons; this implies that the Muslims must fulfill the demands of justice and not put burdens to the persons that are under their authority especially those that are the weakest among them; Al-Hamdu Lillah; they completely ignored the good direction of the good chiefs and told Moses that they would never enter the city till the times those extremely aggressive warriors are there so he should go towards them and also the true Lord that he believes in and they both should fight them as they sit waiting for the news of the conquest; on such answer where they talked about Allah as the RABB (the true Lord) of Moses only, he asked Allah that “O my Lord – I do not have any control except upon my own person and on my brother (Aaron) so just decide for separation between us and these (people that comprise of) rebellious persons”; note that Moses did not address the Bani-Israel as his people due to their disrespectful attitude towards Allah; note also that the Messenger has no authority to decide to leave the nation he has been sent to unless Allah allows that for him (Jonah-AS committed this mistake that he left his people without asking Allah for its permission and had to live in the belly of the huge fish until Allah accepted his plea for mercy; see the AAYAAT-139 to 148 of Surah SAAFFAAT); Allah replied to this plea of Moses-AS that the holy city would remain unattainable to these rebellious persons for forty years from now (so that their new generation, which develops at the rough surroundings at the desert free of slavery, fulfill the command to get the holy city) and they would wander bewildered at the desert; so Moses would not grieve on their attitudes but he would go on spreading the fundamental teachings of Islam as that is the work assigned to him; certainly, Allah knows best; Al-Hamdu Lillah.
MA’EDAH-The Fifth Ruku
27. And relate to them the story of the two sons of Adam with truth when they both offered an offering, but it was accepted from one of them and was not accepted from the other. He said: I will most certainly slay you. (The other) said: Allah only accepts from those who guard (against evil).
28. If you will stretch forth your hand towards me to slay me, I am not one to stretch forth my hand towards you to slay you surely I fear Allah, the Lord of the worlds:
29. Surely I wish that you should bear the sin committed against me and your own sin, and so you would be of the inmates of the fire, and this is the recompense of the unjust.
30. Then his mind facilitated to him the slaying of his brother so he slew him; then he became one of the losers
31. Then Allah sent a crow digging up the earth so that he might show him how he should cover the dead body of his brother. He said: Woe me - do I lack the strength that I should be like this crow and cover the dead body of my brother? So he became of those who regret.
32. For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our apostles came to them with clear arguments, but even after that many of them certainly act extravagantly in the land.
33. The punishment of those who wage war against Allah and His apostle and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be expelled out of the land; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement,
34. Except those who repent before you have them in your power; so know that Allah is Forgiving, Merciful.
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The Ruku continues to tell the results that the unjust attitudes at different times have brought upon the peoples of the world; it starts by asking the Prophet PBUH to recite the narration of two sons of Adam-AS as it had happened, for the correction of the people of the Book in this issue; this clarifies that this certainly has happened so this is an actual event which had occurred at the times of Adam; they both had presented their respective sacrifices to Allah, the true Lord; He accepted the sacrifice of one of them (that became manifest by the fire that came from heavens to devour it) and rejected the sacrifice of the other for which we find the reason in the speech of the one that was accepted that Allah accepts sacrifice from MUTTAQIN only (those who are totally attentive towards Allah); Al-Hamdu Lillah; their names have been mentioned as HABIL (Abel) who was the first person murdered and QABIL (Cain) who was the first murderer and they both are mentioned as the shepherd and the tiller of the land respectively; note that Ahadith have pointed out that whoever of innocent persons is murdered, some of the curse of that injustice falls upon QABIL too as he was the first murderer; Ahadith have also shown some reservation about making the tilling of the land as an obsession (to gain finances without any care to human necessity) and though obsession into the worldly issues is not appreciable at any financial pursuit yet the tilling of the land is especially marked so it must strictly remain to necessity; Al-Hamdu Lillah; QABIL took upon him to kill HABIL like the Satan had taken upon him to challenge Adam-AS when he was cursed; note here that when Allah cursed Satan and told him that he would be the dweller of the hell-fire as he has not obeyed the command of Allah to prostrate to Adam-AS, he asserted to take his revenge from Adam and his descendants as he was totally unable to challenge Allah; QABIL in the same manner took-up this injustice that he killed his brother on the punishment he had received from Allah; when HABIL saw that his brother QABIL does intend to kill him as he saw his extreme anger towards him so he told him that if he does commit such heinous act, he would not retaliate to kill him as it is such evil that he does not intend to do it even in his self-defense (so it seems here that at those times it was not clear if the murder at self-defense even, is valid or not); HABIL clearly mentions that he fears Allah, the true Lord of the worlds, as the person must worship Him and obey Him only without any inclination towards any evil; here again we get the meaning of TAQWA that it denotes the total belief in Allah with the fear of Allah (when some person does wrongs to himself) with the hope towards Him that He would forgive the wrongs providing him TOFIQ (the space to do good deeds against the wrongs to compensate them and make himself better ahead) with true love inside for Him; Al-Hamdu Lillah; he told QABIL that when he is on the right path then if QABIL kills him, he would not only put on himself this heinous sin of killing him but also all of his other sins (as he would never get TOFIQ to compensate for them ever) and he would be among those persons that are liable to the hell-fire; and such is the punishment for the unjust persons; QABIL was divided between killing or not killing his brother but then the whims inside him did get hold of him to kill his brother and he did kill him to become one of the extreme losers; now, he could not find any place to conceal the corpse of HABIL and in this worry, he saw a crow that was scratching up the ground and he realized that this surely would hide the corpse; he said to himself that it is woe unto him that he could not even be like this crow so that he could hide the naked parts of the body of his brother (by hiding it all); so then he became one of the regretful persons due to this setback that challenged his understanding of worldly matters; here, the narration ends and it guides us to some very distinctive attitudes for remaining to the right path and our study would insha-Allah take some of those that are most notable; Al-Hamdu Lillah; here, the first notable thing is that Allah asks the Prophet PBUH to recite this incident to the people of the Book just as it had happened as they disputed much in its elements; the second notable thing is that the sacrifice given to Allah provides the insight into issues at hand to tackle them righteously; the third notable thing is that Allah accepts the deeds when they are based on 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 TAQWA to Allah is that attitude that comes by fear of His displeasure and results in the true Belief upon Him that has become wonderfully strong by the good deeds that the person has done sincerely according to the commands of Allah; Al-Hamdu Lillah; the fourth notable thing is that if the good person does not know the ruling for some issue that he has to decide for, then he should take the safe side as that is the asking of the fear to Allah in that though it might put him to some high trial; the fifth notable thing is that those who commit the murder of some innocent person, those extremely unjust persons generally do not get TOFIQ to repent and make their-selves better as they generally are destined to the hell-fire; the sixth notable thing is that the Man actually has been born on FITHRAT (the natural inclination towards the righteousness) and as such, his conscience (if it has any of good sense for justice left in him), asks to refrain from such high unjust act as to kill someone innocent; however, Satan works against this conscience and when the person is at the extreme level of his anger towards someone innocent, he needs the highest of control of self without any inclination towards any such satanic whims because if he gives-in to these whims, that would undoubtedly lead him to the hell-fire; the seventh notable thing is that those who take their-selves as much high among all the people, they feel it humiliating to learn from anyone that they take as lesser in status than their-selves though the issue in question might be well to learn from those even, that are lesser in status; the eighth notable thing is that each and every person does have the shame to hide his private parts and of others if that falls on him as that also is among the natural tendencies; the ninth notable thing is that the person given to worldly base desires, is ashamed at the worldly setbacks yet he cares but little for the failure that he would face at AKHIRAT which is the true life certainly; the tenth notable thing is that wherever birds are mentioned specifically in the Holy Book Quran, they present some miraculous performance, mostly in service to human beings; this is a very interesting phenomenon and does show that Allah is fully capable to take His work from birds even as He wills and this also asks for clear observation to all who need guidance towards Allah; generally, the Muslims are fully aware of the incident of ABA-BIL that happened just before the birth of the last Prophet Muhammad PBUH; Surah NAML tells us that HUD-HUD (Hoopoe–a bird in family of wood-peckers), brings an information that is something not known even to Solomon and the next AAYAAT tell us that he had brought information about the area of SABA (Sheba) that there a queen was ruling and they had their belief in the Sun taking it as their Lord and leaving the true Lord Allah; so the birds are doing a strange service to their own species and to human beings; besides birds, the Quran tells the amazing things about the insects too so note that before this incident, this same Surah tells us that “until when they (Solomon and his armies with him) came to the valley of ants, an ant said -O ants - enter your houses, (that) Solomon and his hosts may not crush you while they do not know” (Surah NAML-18); this tells that even ants do have their own system of communication by which they send messages to each other; as the Surah does not mention that Solomon had heard the speech of the ant directly (because Allah had provided him the ability to understand the speech of birds only as we learn by AAYAT-16) so Allah made him aware of this communication among the ants and learning that, he showed his extreme gratitude to Him for this most impressive status that even the ants did care for; note that this same Surah has that “and when the Word falls upon them, we would bring out an animal out of earth that would talk to them as people did not believe truly our indications” (Surah NAML-82); it is said in commentaries related to the Quran that this animal would appear in Makkah near the end of the world; the Quran tells amazing occurrences at different places that are mostly related to birds but there are such occurrences that it states even for animals, reptiles, insects and even fish that present the fact that Allah is Able to provide his directions well even by these of His creation too; Al-Hamdu Lillah; may Allah save all the true Muslims from giving-in to satanic whims and keep them always on the right path; Al-Hamdu Lillah; AAYAT-32 tells that Allah had decreed upon the Bani-Israel that whoever kills any person while that person has not killed anyone (so it is not as QISAS that is life against life) or that person has not stopped some people from the practice of the commands of Allah (so it is not due to FASAD upon the land) then it is as if he has killed the whole people at the land; likewise the saving of an innocent person (specially one among the prophets) is as saving of their whole people as each of such innocent persons guides towards the righteousness; note here that Allah had given this command to the Bani-Israel and it denotes that it addressed their tendency that they killed the Prophets of Allah without any care to take the Guidance to the right path from them; the AAYAT actually tells the dire consequence for this heinous act as it ends by the statement that the Prophets of Allah came to them with the 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) yet they killed even some of the Prophets of Allah so they were among those people that used to do extreme wrongs upon the earth; that is why Allah cursed them and disgraced them totally; certainly, all the power actually belongs to Allah, the true Lord; Al-Hamdu Lillah; the last couple of AAYAAT of this Ruku (that are 33 and 34) tell the punishment for those who are the brutal dacoits & highway robbers (and even the persons that revolt against the Islamic regime that establishes the Islamic commands, challenging it by deadly weaponry and it is notable here that this is included in the HUDUD that are the crimes which ask for their specific prescribed punishments); so they actually are rebels to the commands of Allah and clearly, they all have the cruel attitude in extreme that relates to “Might is Right” according to the witnesses and according to all evidence presented at the court; as such, even the kidnapping of the weak citizens of the land might be included here; as punishment, they would be killed without any mercy or would be crucified or one of their hands and one of their legs (opposite sides) would be cut or they would be ordered exile so they would leave the land; the respectable compatible QADHI (the good Muslim judge, respectable due to his honesty and compatible due to his good capability to manage affairs that matches the asking of his post) would take any of these that he finds appropriate in the given case; Al-Hamdu Lillah; these criminals would certainly be disgraced at the world by their punishment as they have committed one of the most heinous crimes and at AKHIRAT, they would also receive the most agonizing punishment as this is one of the most sinful activities; when the verdict is for the Capital Punishment, the execution of it would either be applied by sword chopping-off their heads or by bullets; note that hanging is not an appreciable way of execution of the Capital Punishment though even that is bearable as one of options if the QADHI rules for it; the books of FIQH provide much detail for this and other of the five HUDUD; note that the Islamic code of criminal law comprises of HUDUD (the five that have prescribed punishments), QISAS & DIYAT (that relate to murder and wounds inflicted upon someone) and TA’ZIRAAT (the laws of the land that are other than these two); please read my writing “The Islamic Guidelines” for some detail to these categories of crimes; however, if any of such dacoits repents and leaves such heinous crimes before he is caught in any of such crimes that designates him as among the brutal dacoits, the code of the criminal law at the Islamic environment would take-up leniency for him and would not provide any punishment to him; it would allow all such persons to live as the normal good citizens at the Islamic environment (but they would have to compensate the losses of the persons they had looted before their repentance, as much as possible for them) and it would allow them even to better it if they have the capability for it and if they do will for it; at AKHIRAT, Allah would care for such high repentance and He certainly knows whatever is inside of any person; certainly, Allah is Most Forgiving and Most Merciful; Al-Hamdu Lillah.
MA’EDAH-The Sixth Ruku
35. O you who believe - be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful.
36. Surely (as for) those who disbelieve, even if they had what is in the earth, all of it, and the like of it with it, that they might ransom themselves with it from the punishment of the day of resurrection, it shall not be accepted from them, and they shall have a painful punishment.
37. They would desire to go forth from the fire, and they shall not go forth from it, and they shall have a lasting punishment.
38. And (as for) the man who is thief and the woman who is thief, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah; and Allah is Mighty, Wise.
39. But whoever repents after his iniquity and reforms (himself), then surely Allah will turn to him (mercifully); surely Allah is Forgiving, Merciful.
40. Do you not know that Allah-- His is the kingdom of the heavens and the earth; He chastises whom He pleases; and forgives whom He pleases and Allah has power over all things.
41. O Apostle - let not those grieve you who strive together in hastening to disbelief from among those who say with their mouths: we believe, and their hearts do not believe, and from among those who are Jews; they are listeners for the sake of a lie, listeners for another people who have not come to you; they alter the words from their places, saying: If you are given this, take it, and if you are not given this, be cautious; and as for him whose temptation Allah desires, you cannot control anything for him with Allah. Those are they for whom Allah does not desire that He should purify their hearts; they shall have disgrace in this world, and they shall have a grievous chastisement in the hereafter.
42. (They are) listeners of a lie, devourers of what is forbidden; therefore if they come to you, judge between them or turn aside from them, and if you turn aside from them, they shall not harm you in any way; and if you judge, judge between them with equity; surely Allah loves those who judge equitably.
43. And how do they make you a judge and they have the Torah wherein is Allah's judgment? Yet they turn back after that, and these are not the believers.
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The Ruku starts by asking the true Muslims to have TAQWA to Allah and for that, it guides them to take-up two things; one is that they must seek WASILA (that means that they must do those good deeds to which the last of Messengers PBUH has guided them so that they bring them near to Allah) and the other is that they must battle against their adverse whims inside and do not give-in to them which ask them to go astray from the right path; so the Ruku asks Muslims to review the deeds that they commit and the belief inside to remain steady in achieving the proximity to Allah; the true Muslims must always remain aware that those who disbelieve, even if they had all things that the earth has and even more, and at AKHIRAT, they present that all to save their-selves from the punishment at AKHIRAT, that would not be accepted from them and even in the worldly life, they would be punished most severely; at AKHIRAT, they would long to get out of the hell-fire but they would not be able to get out from it and their punishment would stay-on; AAYAT-38 tells the prescribed punishment for the male thief and the female thief; note that theft also is included in HUDUD while the other four are the brutal robbery (which includes the challenge to the Islamic regime that establishes the commands of Allah at the land and kidnapping of the weak citizens), adultery (and fornication); accusing someone of adultery and the utmost drinking of wine; please see my writing “the Islamic Guidelines” that is available at the net for some detail to all these; Al-Hamdu Lillah; note that one of the hands (the right one) would be cut for the crime of theft and note also, that the AAYAT tells this punishment for such person who is undoubtedly designated as the thief; this designation needs to see some important features about the object taken that relate to answer what, where, when, how and of whom is the object taken; the QADHI shall take the assistance of substantial circumstantial evidence or/and modern electronic means (but as secondary reasoning) when the two male competent eligible witnesses are available to it that have seen the scene of the crime in such status that is telling of the criminal doing of the accused person; these witnesses need to be Muslims that are adult, sane, caring to avoid all big sins and caring to avoid such attitude that degrades them among the people in general and they must have witnessed the criminal scene with such observation that does make the persons blamed for the theft relate to it undoubtedly; the general ruling relating to justice needs high consideration that the benefit of doubt goes to the accused person and also the general ruling that nobody is taken as blameworthy unless proven guilty; these certainly are in accordance to the Islamic teachings as recorded in FIQH; Al-Hamdu Lillah; the object taken must be no lesser in value than the amount according to gold for ZAKAH (it is 87.5 grams of gold and though other amounts are taken as valid but they are very meager amounts by today’s standard and not necessary to the practical ruling here as of now), the theft of the object must not have been committed because of hunger and thirst or any genuine basic human necessity; the object must have been at some reasonably protected place; it must not have any claim of ownership of the thief to it (even nominal and so taking something from the Government treasury or any such institution where he has a say, even if slight and that only in theory, is not burglary in strict terms being a citizen though it might be termed as something near to forgery or something bad in the handling of finances that have many of valid owners yet it would go to TA’ZIR and not to HADD); its ownership must not be vague in any way (though documentation for it does not count in the Islamic Judicial process but witnesses do); please note this most significant point in respect to the documentation of possessions of citizens where the Islamic law is in effect that the documentation certainly is not much relevant there but only the good witnesses count effectively for all the judicial processes there; Al-Hamdu Lillah; it must not be in any kind of ownership of any of his house-mates (that also includes his guests or where he himself is a guest) or of any of his close relatives and so there must be no doubt about the man accused as the thief in the case; the taking away of the Quran belonging to some mosque (or even in the custody of some person) is not theft as its contents are for the true guidance that would be appreciated for him even if he is incapable to recite it but capable to hear it well when it (or its translation) is read for him or the books of knowledge even if he is incapable to read them but he is capable to hear them well; if the person commits theft for the first time and the court takes him as the thief undoubtedly by the testimony of two acceptable witnesses or by his own admission twice at different occasions without any undue pressure then the four of his fingers (and not the thumb) would be cut of the right hand and that would keep the tolerable leniency that Islam appreciates due to the asking of the terms that we find here at Surah MAE’DAH; if the punished person commits theft the second time proving well that he/she is a conformed thief then that very hand i.e. the right one that is now without fingers, would be cut from the wrist; the third time it would be TA’ZIR to such exceptional unyielding negative character that must not extend to cutting of any part of the body as he/she has already achieved his/her punishment at maximum by the Holy Book Quran; even with this stance that does have its roots at FIQH, the Muslims would fulfill the command at the KITAB (the Quran) as there is nothing adverse to this in the most authentic SUNNAH of the Prophet PBUH while the fingers do apply to hand; Al-Hamdu Lillah; note that Islam tells the punishments of HUDUD, and even those of QISAS & DIYAT, as deterrent to these sins/crimes causing fear inside of those who have the tendency towards such and causing hope inside of those who intend to live at peace in the world; the Muslims certainly would care for the true life at AKHIRAT and certainly, they would provide these punishments that are mentioned for these sins/crimes but they would provide them to the wrong-doers as the last resort for the safety of all those that are most virtuous here; note that the AYAT says that it not only is the punishment for the wrong-doing (of the thief) but it also is the exemplary punishment (as warning to stay away from such crimes for all those who live at the Islamic environment); Allah certainly is the Mighty (so He is Able to provide the punishment by His own) and the Most Wise (so He asks those that are committed to Him, i.e. the Muslims, to apply the punishment so that they fulfill their examination at the world and keep the surrounding to remain steadfast upon Islam); note well that the establishment of ways to keep all to Islam at the Islamic environment is included in the seeking of WASILA and the battling against the adverse whims that the Ruku had asked at its beginning; however, the wound by the cut would be taken care of after the execution of the punishment in all the good way possible, even by applying the available good modern techniques too for that highly necessary care; Al-Hamdu Lillah; AAYAT-39 tells, “but whoever repents after his iniquity and reforms (himself), then surely Allah will turn to him (mercifully); Allah certainly is Most Forgiving and Most Merciful”; this implies that Allah would care for him/her if that person repents and reforms (by compensation to the persons he/she has inflicted losses upon); however, his repentance before he is caught would give him no relief (as stated in the case of the brutal robbers and the challengers to the Islamic commands) and he would duly receive his punishment as prescribed; note well that except for the cases of adultery and the cases of accusation of adultery (which need the most strict scrutiny of witnesses), the QADHI would try positively to extend the specific prescribed punishment at HUDUD to the responsible persons if he does have the available evidence just to acceptance and he would not incline towards leniency to the criminals (as that in itself would be injustice); please read my writing “The Islamic Guidelines” available at the net for detail to the criminal code that applies at the Islamic environment; Al-Hamdu Lillah; AAYAT-40 tells that all the authority at the heavens and the earth belongs to Allah so it is His will whom to punish and whom to extend mercy to; and Allah certainly has all control over all things; Al-Hamdu Lillah; from AAYAT-41, the discussion turns again towards the unjust attitudes of the people of the Book and goes on with some other issues (that also relate to indicating of unjust attitudes) to the last of the Surah; the AAYAT asks the Prophet PBUH not to grieve over the persons who hasten towards the disbelief among those persons who claim to believe by their tongues yet who do not actually believe (i.e. the hypocrites); and among the Jews (who also hasten towards the disbelief); note that the Quran asks to hasten only towards the righteous true Belief and such good deeds that relate to AKHIRAT (so as to develop TAQWA) for which AAYAT-133 of Surah AALE-IMRAN provides the guidance among other of AAYAAT; and it asks to keep the worldly life to necessities only for which AAYAT-219 of Surah BAQARAH provides the guidance among other of AAYAAT; the AAYAT here tells that these wrongful persons who hasten towards the disbelief actually engage in espionage as they are used to hearing lies among them and they are used to listening for another people who have not come to you; we have studied about these another people at AAYAT-76 of Surah BAQARAH (at its ninth Ruku) that they are their scholars who had even changed the text and the meanings of Torah after they had realized its message clearly; they have instructed these wrongful persons to take some of things that the Prophet PBUH teaches (that do not affect the directions they give to their followers) and leave some of them having fear to them (that do affect their directions in the manner they dislike); this is the attitude they showed to Torah even, so due to their wrongful attitudes (misinterpretation of Torah at places), Allah has decided to put them into extreme trouble (that would lead them to give-in to their base desires and they would stray away from the right path totally); so you O Prophet PBUH, have no authority to stop the impact of this decision that Allah has made for them because Allah does not intend to cleanse their hearts of the disbelief they have shown; they would certainly be disgraced at the world by their punishment and at AKHIRAT too, they would receive the most agonizing punishment; note that these words are nearly the same that define the punishment of the HADD to rebels to the commands of Allah; these persons intend to accept some of the Islamic commands in practice and reject other of them totally and this attitude is most unacceptable in Islam (see the note at the tenth Ruku of Surah BAQARAH for AAYAT-85); Al-Hamdu Lillah; they are used to hearing of fibs in the company of their scholars who eat even those things that they get by wrong means (which Torah has prohibited); these scholars even take bribery to make unjust decisions in favor of the wrongful persons; so if they come to you O Prophet PBUH asking for decisions in their disputes, you might either decide for them or either send them away (as you will); if you send them away, they are totally unable to harm you in any manner; however, if you do decide for their disputes then adhere totally to justice (as the Quran presents it); Allah certainly appreciates those that are totally just (in all issues of life according to the Quran); how weird that they ask you for decisions at their disputes while they have Torah with them that does guide them to the commands of Allah yet they turn away from it; most certainly, they are not the believers in Torah (that might have saved them at AKHIRAT if they had been most respectful to the Prophet PBUH and the Quran); the Ruku ahead tells that without their adherence to Torah in practice, they are not true believers in Torah but they are only among its disbelievers; this implies that the Muslims need to remember that they must adhere to the Quran in practice as guided by the authentic SUNNAH of the Prophet PBUH; may Allah save all the Muslims from the ignorance of the Islamic teachings in practice because the verbal adherence to Islam would certainly not be enough for the salvation at the true life at AKHIRAT; Al-Hamdu Lillah.
MA’EDAH-The Seventh Ruku
44. Surely We revealed the Torah in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of the knowledge from the Lord and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My AAYAAT; and whoever did not judge by what Allah revealed, those are they that are the disbelievers.
45. And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds; but he who foregoes it, it shall be an expiation for him; and whoever did not judge by what Allah revealed, those are they that are the unjust.
46. And We sent after them in their footsteps Isa, son of Mariam, verifying what was before him of the Torah and We gave him the INJIL in which was guidance and light, and verifying what was before it of Torah and a guidance and an admonition for those who guard (against evil).
47. And the followers of the INJIL should have judged by what Allah revealed in it; and whoever did not judge by what Allah revealed, those are they that are the transgressors.
48. And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you; for every one of you did We appoint a law and a way, and if Allah had pleased He would have made you (all) a single people, but that He might try you in what He gave you, therefore strive with one another to hasten to virtuous deeds; to Allah is your return, of all (of you), so He will let you know that in which you differed;
49. And that you should judge between them by what Allah has revealed, and do not follow their low desires, and be cautious of them, lest they seduce you from part of what Allah has revealed to you; but if they turn back, then know that Allah desires to afflict them on account of some of their faults; and most surely many of the people are transgressors.
50. Is it then the judgment of (the times of) ignorance that they desire? And who is better than Allah to judge for a people who are sure?
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Allah tells at the first AAYAT here that He had provided Torah (to Moses-AS) which had the true guidance towards the righteous concepts in its basic form and which had the light (the elucidation to that guidance in the different issues of life); the Prophets (Salam on all of them) who had their total attention towards Allah, used to rule upon their issues by it and even all other persons among them who had their total attention towards Allah; their scholars who were learned in Torah also used to provide verdicts on their disputes according to Torah as they all were ordered to protect the commands of Allah in it (that fundamentally were the same as the Islamic teachings though changes made in them through ancient history have affected them much) and they had taken-up the liability sincerely; so all those persons that truly believe in Torah must not fear the people around but they must fear Allah and they must not take meager amounts by giving away the most precious guidance that Allah had provided them in it; they must decide their issues from it (to the extent the Quran accepts for them) as those who do not decide their issues by Torah, they are disbelievers in Torah certainly; note that when the persons among the mankind took the protection for the commands of Allah, they could not save it from changes yet the Quran that is in the protection of Allah is the same in the text (and its meanings are intact too) as it descended; Al-Hamdu Lillah; the next AAYAT mentions the ruling about QISAS in Torah (that also is important at the Islamic teachings); it tells that the Torah had asked them for QISAS that means that they should take life against life, eyes against eyes, nose against nose, ears against ears, teeth against teeth and even the wounds ask for QISAS; but if the notable heir (in the case of murder) or the affected person himself (in the cases of wounds), forgives the person liable for the physical losses then it would be compensation for that liable person (and Allah would forgive him at AKHIRAT); those who do not decide these issues by Torah, they are most unjust persons who have rejected Torah certainly; the next AAYAT tells us that Allah sent Jesus, the son of Mary, to follow in the footsteps of the Prophets, and he confirmed that which Allah had revealed before him in Torah, and He bestowed on him the INJIL (his sermons in the Gospel) that has the guidance in it and light, and that also confirmed that which Allah had revealed before it in Torah – and it also was guidance and admonition unto those who had the inclination to guard (against evil); the AAYAT directs that let the people of INJIL judge by that which Allah has revealed therein as the people who do not judge by that which Allah has revealed, such are the most sinful persons; the notable point here in this Ruku is that whatever Torah asks from the persons who believe in it, they must put that into practice (to the extent where it does not challenge the Quran) and whatever INJIL asks from the persons who believe in it, they must put that also into practice (to the extent where it does not challenge the Quran); if these persons do not do this required task then they are actually denoting that they are disbelievers of Torah and INJIL respectively; note here that INJIL seems to refer to the teachings of Jesus Christ-AS (and some of this teaching is still available in some form inside the four initial booklets of the New Testament that are Matthew, Mark, Luke and John) and seemingly, it is not any book; however, when the ULAMA (the scholars of Islam) speak about INJIL as some book then that might indicate these four named booklets at the New Testament that do contain some of the sermons of Jesus-AS, the great man and one of the most honorable Messengers of Allah; note that we Muslims not only take Torah (as available now) as changed at places, we also have this notion about these four initial books at the New Testament that they do not report the sermons of Jesus Christ in the true form; note also that the Quran addresses both Jews and Christians as “people of the Book” and that means Torah but there is an AAYAT of the Holy Book Quran that reads “those who follow the Messenger, the unlettered Prophet, whom they find written with them in Torah and INJIL” (AARAAF-157) yet the possibility is that in Arabic one word referring to the first term does come to the other term after it according to its own requirement, being understood as such, so for Torah it is “written” and for INJIL it might be “mentioned”; in Surah AALE-IMRAN, we have studied that Mary had said, "O my Lord - how shall I have a son when no man has touched me?" He said, "even so; Allah creates what He wills - when He hath decreed a plan, He but says to it, 'Be,' and it is! And Allah will teach him the book and the wisdom, the Torah and the INJIL (AAYAAT-47 & 48); even here, the mention of book seems towards Torah while the mention of wisdom seems towards INJIL as they are respective terms to the book and to the wisdom in the AAYAT-48 here; it is interesting to note that here at our current study of this Ruku in Surah MA’EDAH where the Holy Book Quran tells us about the descent of Torah and INJIL, it mentions Torah as the Book but in the mention of INJIL the term “Book” is not used; here at MA’EDAH, AYAT-48 ahead tells us that Allah has descended this book (the Quran) upon you (O Muhammad PBUH) that is the Truth and it also confirms the previous book (Torah) in essence and it is custodian to it (as it provides the protection to it by the clarification of the fundamental teachings that Allah has provided to the Man and this clarification tells where Torah i.e. the five books have been tampered with); so you rule according to what Allah has sent and do not follow their whims that lead you away from the Truth; Allah has made for each of you (i.e. the people of the Book and the Muslims) SHIR’AT (their specific deeds that they have to do) and MINHAJ (the specific manner to do those); note that both SHIR’AT and MINHAJ are related to the deeds as there is no difference in the matters of belief as the Messengers of Allah have taught them; the fundamental matters of belief are to believe in TAUHID, AKHIRAT and RISALAT (please see the note at Ruku-5 of BAQARAH); the people of the Book (i.e. the Jews and the Christians) have their SHIR’AT at Torah that they take as the law of Allah to adhere to and as the guidance to attach their-selves to Allah respectively so they have adopted their MINHAJ by inclination to ADL (law) and by inclination to EHSAAN (the good tendency to perform good deeds) respectively; note that Muslims have their SHIR’AT well-defined at the Quran (that are the SALAH, ZAKAH, SAUM and other of necessary deeds) and they have their MINHAJ to perform them according to the SUNNAH of the Prophet PBUH; before the advent of Muhammad PBUH, the last Messenger of Allah, the rightful adherence to Torah was the sign of belief yet it is moot point if practice on Torah (with the righteous belief on the fundamentals) would be enough for salvation at AKHIRAT for any such person who is among the people of the Book (and who does not disrespect Muhammad PBUH and the teachings of the Quran) after Allah provided Muhammad PBUH the status of His last Messenger; the Holy Book Quran has given such signs at places (and one of them is this Ruku too) that such persons might have some chance to safety at AKHIRAT but these signs are not much explicit about the matter (see the note at the eighth Ruku of Surah BAQARAH for its first AAYAT); note that it has also pointed out clearly that those who are not sincere in the fundamental matters of belief, they are much far away from Torah and they are not among the people of the Book; the Quran has told us most explicitly that Allah has cursed the Jews as they were extremely disobedient to Allah and they even killed the Prophets of Allah; we have studied this at many places yet see AAYAT-60 coming just ahead here in MA’EDAH at its ninth Ruku; it has also told us at places that the NASAARA i.e. the Christians had taken up extreme disbelief to the Truth when they took Jesus Christ as the object to worship by believing in trinity (see NISAA-171) and it has also told that those are not truly among the people of the Book who believe in crucifixion of Jesus Christ (see the note at the twenty-second Ruku of NISAA); note that the belief in Trinity and in the Crucifixion are the most notable concepts in Christianity; certainly, Allah only is the true Lord totally Capable to apply His decisions to the JINN and the human beings on YAUMUD-DIN (the Day of Judgment) as He wills and the best to say (keeping to the statements that the Quran has presented at this issue) about such individual if he does exist as of now, who is truly attached to Torah among the people of the Book and who does not disrespect Muhammad PBUH and the teachings of the Quran, is that Allah knows better; Al-Hamdu Lillah; the AAYAT says ahead that if Allah had willed, He would have made the people of the Book and the Muslims one UMMAH but He intends to test all by whatever He has given to them specifically so all of them must hurry towards the good deeds; certainly, towards Allah is their return so He would clarify issues there in which they had been making disputes at the worldly life; for you, O Prophet PBUH, Allah gives the command to apply the Quran only if they ask you for decisions in their issues and you must not follow their whims (by which they misinterpret the commands of Torah); and be careful that they do not put you to incline towards misunderstanding of some of commands that Allah has provided to you (as they have done with Torah); if they reject your decisions in practice then you would know that Allah intends to put them into extreme trouble due to their own wrong-doings (see AAYAT-41 at the previous Ruku) and many of the people among them are highly sinful persons; the last AAYAT asks if they seek such decisions that they find fit for their whims as they used to do before the descent of the Quran; but who is better than Allah in making of decisions for those who truly believe inside; Al-Hamdu Lillah.
MA’EDAH-The Eighth Ruku
51. O you who believe - do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.
52. But you will see those in whose hearts is a disease hastening towards them, saying: we fear lest a calamity should befall us; but it may be that Allah will bring the victory or a punishment from Himself, so that they shall be regretting on account of what they hid in their souls.
53. And those who believe will say: Are these they who swore by Allah with the most forcible of their oaths that they were most surely with you? Their deeds shall go for nothing, so they shall become losers.
54. O you who believe - whoever from among you turns back from his religion, then Allah will bring a people, He shall love them and they shall love Him, lowly before the believers, mighty against the disbelievers, they shall strive hard in Allah's way and shall not fear the censure of any censurer; this is Allah's Face, He gives it to whom He pleases, and Allah is Ample-giving, Knowing.
55. Only Allah is your WALI and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.
56. And whoever takes Allah and His apostle and those who believe for guardian then surely the party of Allah is such that shall be triumphant.
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The Ruku starts by the command to the Muslims not to befriend the Jews and the NASARA (the Christians) as they only are fit to befriend each other as they care but little to establish their deeds according to Torah and the good teachings that Jesus Christ-AS had provided to them to keep to Torah respectively; whoever among the Muslims befriends them, he would be counted among them and Allah does not provide the true guidance to any such unjust person (see also the note on the third Ruku of AALE-IMRAN); those who incline unjustly towards the worldly gains (that actually is affliction to their true Belief if they ask them without any genuine necessity), they actually race towards them saying that they fear troubles if they do not take-up such attitude; this tells that due to reasons that relate to fear of the weaponry of the challengers to Islam and that relate to the situation of economics, they justify their friendship to them; Allah tells that He would bring the decisive win for Muslims over them (so fear of their power is baseless) and He would bring their decisive betterment in the economics that relate to their necessities (so pursuit of stability at economics by their assistance is baseless); note that this happened for the Muslims at the time by their true Belief and by all the good deeds that they took-up and even today this sincere attention towards Allah is the only sure manner for the Muslims to achieve stability in their physical defense and in their economic necessities; Al-Hamdu Lillah; the AAYAT tells that they (who have affliction to their belief) would then be ashamed (without any chance for the betterment in their belief or deeds) on whatever they have concealed at their insides; in fact, they would come in open in such manner that even the Muslims would say about them that were these the persons who used to say emphatically swearing upon it that they were with the Muslims; all their deeds have gone to waste and they have become extreme losers; AAYAT-54 addresses the Muslims that whoever turns away from his DEEN from among them (this means that if such persons are in quite substantial number), then Allah would bring such nation whom He would love and who would love Him; they would be soft on the true Muslims but extremely severe upon the disbelievers; they would fight-on in the way of Allah (against their base desires and against all those who challenge Islam) and would not fear the reproach of those who reproach them; this is the grace of Allah which He provides to whom He wills; Allah certainly is Ample-Giving and knows everything well; so this AAYAT implies that Allah is not in need of any person for His work but the Muslims have to see that they must not incur any severe loss by disregarding any of the significant commands of Allah; they must not care what the people around say about their good deeds when they fulfill the commands of Allah; they must not give any regards to the adverse remarks of any person (even if he has prominence among the people around) to leave their good works that Allah guides them to do as that would denote only an inferiority complex on their part in this situation; the last couple of AAYAAT tell the true reason to the Muslims for their ultimate victory over the disbelievers; they tell that their true friends are Allah and His Messenger and all those true Muslims who practice SALAH and pay their due ZAKAH with the most humble stance; whoever befriends Allah and His Messenger and the true Muslims then certainly they are the worthy party of Allah and that worthy party only would be victorious over the disbelievers; so for the Muslims, total attention towards Allah with care to fulfill the authentic SUNNAH of the Prophet PBUH and practicing of SALAH and ZAKAH and remaining humble towards Allah with whatever good deeds they do, is certainly the golden key to their ultimate victory over the disbelievers; Al-Hamdu Lillah.
MA’EDAH-The Ninth Ruku
57. O you who believe - do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the disbelievers; and be careful of (your duty to) Allah if you are believers.
58. And when you call to prayer they make it a mockery and a joke; this is because they are a people who do not understand.
59. Say: O followers of the Book - do you find fault with us (for aught) except that we believe in Allah and in what has been revealed to us and what was revealed before, and that most of you are transgressors?
60. Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made apes and swine, and he who served the Satan; these are worse in place and more erring from the straight path.
61. And when they come to you, they say: we believe; and indeed they come in with disbelief and indeed they go forth with it; and Allah knows best what they concealed.
62. And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do.
63. Why do not the learned men and the doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work.
64. And the Jews say: The hand of Allah is tied up - Their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and disbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers.
65. And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their evil deeds and We would certainly have made them enter gardens of bliss
66. And if they had kept up the Torah and the INJIL and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet; there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do
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This Ruku commences by the same command to the Muslims as the previous one; it asks them not to befriend the people of the Book while the previous Ruku had mentioned Jews and Christians separately and here, the AAYAT also asks them not to befriend the disbelievers; this is the demand of TAQWA to Allah if they are true Muslims; when the Muslims call to SALAH, they mock their call making it something to jest with and a plaything; this actually is that they are such bunch of people who do not understand its true value and the rightful attitudes; ask (the Jews) O Prophet PBUH - if they disapprove of any other thing in us Muslims except that we Muslims believe in Allah and what has been sent to us (i.e. the Quran) and what has been sent before (i.e. Torah); the fact that underlies their hatred is that most of them are highly sinful persons; ask them O Prophet PBUH, if you should rather tell them the matter that is worse than this disapproval that they show, because of its treatment by the judgment of Allah; that worse matter is the case of such persons whom Allah had cursed and had put His wrath upon and turned some of them to apes and swine as they had worshipped TAGHUT (that means such representative of wrongs that advises the people against the commands of Allah knowingly, with whatever authority it had managed to muster among them); these are highly worse in place and far more astray from the straight path; the next AAYAT tells that whenever they come near the Prophet PBUH, they claim that they believe but indeed they had come in with disbelief and indeed they had gone forth with it; and Allah certainly knows best what they were hiding (see AAYAT-72 of AALE-IMRAN that is the first AAYAT of its eighth Ruku); the Prophet PBUH would find many of them racing fast to sinful activities and transgressions and their eating of things that they had unlawfully acquired; their doings are certainly the most evil; why did those among them who claimed to have total attention towards Allah with piety and who were among their scholars, did not forbid them from their sinful activities and their eating of unlawful things; certainly the way of actions that they devised (though they were claimants to piety and counted among scholars) is the most evil; among the Jews, there were such evil persons who showed extreme disrespect to Allah when they said that His Hands are tied-up (that He does not provide the worldly things to the Jews in plenty) so Allah replied to this that their own hands are tied-up and they had been cursed too by Allah due to this evil statement; nay; both His Hands are spread out to spend as He wills; but the fact is this that whatever your true Lord sends upon you O Prophet PBUH, that increases only the rebellion and disbelief of many of them (see also the first AAYAT of the nineteenth Ruku of AALE-IMRAN); note here that where any of physical parts of Allah are mentioned at the Quran, it does not represent the physical parts and the best to say here is that “Allah knows best”; Al-Hamdu Lillah; the AAYAT tells that Allah has casted enmity and hatred among the Jews up-to the Day of Judgment (so they would lack sympathy not only among their-selves but also for all the peoples of the world and they would try to create FASAD upon the earth by inflicting wars among the peoples of the world without coming at fore so as to keep all of them away from the teachings of Islam); whenever they kindle the fire of wars, Allah extinguishes it yet they go on to strive for creating FASAD (that means such situation in which the practice of Islam goes on to become very difficult) at the land; Allah certainly does not appreciate those who make FASAD among the peoples of the world; Al-Hamdu Lillah; the next AAYAT tells that if they had truly believed and had taken-up TAQWA, their sinful activities (their eating of the unlawful things included) would have been erased and Allah would have entered them into gardens that had all the bliss; it reads “if only the people of the Book had believed and had been righteous, We should indeed have blotted out their iniquities and should have admitted them to gardens of bliss”; see also the last AAYAT at the twelfth Ruku of Surah BAQARAH; Al-Hamdu Lillah; the last AAYAT of this Ruku at our study gives the message that keeping to practicing of commands of Allah does provide for the betterment even in the worldly life (while it brings certain safety at AKHIRAT) as such persons ultimately have ample economic resources to live their worldly lives with ease but most of them do not understand this phenomenon; they tend to get the ease at the worldly life by wrongful means and that actually is their idiocy; the AAYAT reads “if they (the people of the Book) had observed the Torah and the INJIL and that which was revealed unto them (i.e. the Quran) from their true Lord, they would surely have been nourished from above them and from beneath their feet; among them there are people who are moderate, but many of them are of evil conduct”; certainly Allah provides all the blessing to all those who are totally attentive to Him; Al-Hamdu Lillah.
MA’EDAH-The Tenth Ruku
67. O Apostle - deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the disbelieving people.
68. Say: O followers of the Book - you follow no good till you keep up the Torah and the INJIL and that which is revealed to you from your Lord; and surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and disbelief; grieve not therefore for the disbelieving people.
69. Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in Allah and the last day and does good-- they shall have no fear nor shall they grieve.
70. Certainly We made a covenant with the children of Israel and We sent to them apostles; whenever there came to them an apostle with what that their souls did not desire, some (of them) did they call liars and some they slew.
71. And they thought that there would be no affliction, so they became blind and deaf; then Allah turned to them mercifully, but many of them became blind and deaf; and Allah is well seeing what they do.
72. Certainly they disbelieve who say: Surely Allah, He is the Messiah, son of Mariam; and the Messiah said: O Children of Israel - serve Allah, my Lord and your Lord. Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust.
73. Certainly they disbelieve who say: Surely Allah is the third (person) of the three; and there is no god but the one Allah, and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve.
74. Will they not then turn to Allah and ask His forgiveness? And Allah is Forgiving, Merciful.
75. The Messiah, son of Mariam is but an apostle; apostles before him have indeed passed away; and his mother was a truthful woman; they both used to eat food. See how We make the AAYAAT clear to them, then behold, how they are turned away.
76. Say: Do you serve besides Allah that which does not control for you any harm, or any profit? And Allah-- He is the Hearing, the Knowing.
77. Say: O followers of the Book - be not unduly immoderate in your religion, and do not follow the low desires of people who went astray before and led many astray and went astray from the right path.
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The first AAYAT of the Ruku directs the Prophet PBUH to deliver each and everything of the Quran that Allah, the true Lord, has provided to him, to all the peoples of the world; note that we find some strict speech too at few places at the Quran to the Prophet PBUH about some of his attitudes where Allah has told him to review them; Al-Hamdu Lillah; the AAYAT says that if he does not provide it in total to them, he has not fulfilled the duty of being the Messenger of Allah; he would not care how the people react to the teachings of the Quran as he only has to provide them clearly; Allah would save him from all adverse attitudes of the wrongful people whom he addresses in his virtuous task; Al-Hamdu Lillah; Allah certainly would not guide to righteousness those who have gone to heights in their disbelief; O Prophet PBUH; tell the people of the Book that they have no standing unless they observe Torah, INJIL and what Allah, the true Lord, has sent to them (i.e. the Quran); the situation as it stands now is that what Allah has sent to them, only increases them in their rebellion and disbelief (as they totally reject its practice) so do not grieve over those who have gone to heights in their disbelief; the next AAYAT that is AAYAT-69 here is similar to the AAYAT-62 at the eighth Ruku of Surah BAQARAH and the note there would insha-Allah suffice for it; the next AAYAT tells that Allah took the pledge from the Bani-Israel to accept the true Belief and do good deeds according to it; note that the true Belief fundamentally is to believe in TAUHID, AKHIRAT and RISALAT and do all good deeds in accordance to that true Belief and note also that according to Islam, the rejection of the Quran means also the rejection of Torah (the Pentateuch) as it was in its basic form; they committed the wrong that they did not take the true guidance from the Prophets and in fact, killed some of them for which they had no remorse; note that there is some difference in RUSUL (the Messengers that were sent towards some nation) and ANBIYA (that all were Prophets); all RUSUL are 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; here though the word used is RUSUL yet it is in the meaning of ANBIYA 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); however, no person has to make this issue as some hard and fast rule as if any person calls any of the Prophets as among the RUSUL, that is no problem; Al-Hamdu Lillah; the Muslims believe in all Messengers and all Prophets that Allah has sent to the nations without taking any discrimination in their teachings as all of them guided towards TAUHID, AKHIRAT and RISALAT; note that the Prophet Muhammad PBUH was the last of the Prophets and the last of the Messengers of Allah; the Jews thought that their adverse response to the Prophets would not bring any troublesome situation to them so they were totally oblivious of its consequence and remain as if they are blind to it and deaf to it then Allah provided them His mercy (after the end of their plight at Babylon when UZAIR-AS had led them to the true teachings of Torah again); even after that, many of them became blind and deaf (to the Truth); Allah certainly is seeing well to whatever they do; Al-Hamdu Lillah; AAYAT-72 tells (as AAYAT-17 of MA’EDAH has told) that those among the people of the Book who have said that the person of Jesus the Messiah, the son of Mary, actually is Allah, they have disbelieved the Truth; even the Messiah had said that worship Allah only as He is my RABB (the true Lord) and your RABB too; the AAYAT ends with the message that whoso ascribes partners unto Allah, for him Allah has forbidden paradise and his abode is the hell-fire; and for the unjust persons, there will be no helpers; the next AAYAT warns all those who say that Allah is the third of three; it says that if they did not desist from saying such wrong, the most agonizing doom will fall on such persons among them who disbelieve in this manner; Allah is the One Who only is the Creator of all and Who never loses any of His attributes and Who only is the True Lord; Al-Hamdu Lillah; AAYAT-74 ahead asks them that they still have the chance to repent and to better their selves while they are here at the worldly life so why don’t they turn to Allah, and seek His forgiveness? Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah; Messiah-AS, the son of Mary, was one of the Messengers of Allah and there had been many of His Messengers before; and his mother was a virtuous truthful person; but they both used to eat foods (that means that though they had most worthy of merits yet they were human beings); the AAYAT ends by indicating that Allah does provide clearly His AAYAAT (the signs that lead to the Truth) to them yet observe in what ways they are deluded away from the Truth; the next AAYAT asks the Prophet PBUH to ask them how is that they worship such besides Allah that which has no control over their harm or any of their profit? Allah certainly is Most Hearing and Most Knowing; Al-Hamdu Lillah; note that this also implies that though highly virtuous yet neither Jesus Christ (the Messiah) nor his mother are able to give any relief to any person without the will of Allah to anyone; so Allah only is truly Powerful as He only is the true Lord; Al-Hamdu Lillah; the last AAYAT of the Ruku asks the Prophet PBUH to address them that “O people of the Book (i.e. O Christians) - be not unduly immoderate in your religion (by taking such belief about the Messiah that is disbelief in the Truth), and do not follow the low desires of people who went astray before (i.e. the Jews) and led many astray (among them) and went astray (themselves) from the right path”; the Ruku has guided the people of the Book to adhere to Torah in belief that needs to respect the teachings of the Quran in practice and there is the subtle message for the Muslims here that if they do not keep to the Quran in all manner, they would have no standing at the worldly life and they would be in extreme trouble at the Day of Judgment; may Allah save all Muslims from all troubles at the Day of Judgment; Al-Hamdu Lillah.
MA’EDAH-The Eleventh Ruku
78. Those who disbelieved from among the children of Israel were cursed by the tongue of DAWOOD (David) and ISA (Jesus), son of Mariam; this was because they disobeyed and used to exceed the limit.
79. They used not to forbid each other the hateful things (which) they did; certainly evil was that which they did.
80. You will see many of them befriending those who disbelieve; certainly evil is that which their souls have sent before for them, that Allah became displeased with them and in chastisement shall they abide.
81. And had they believed in Allah and the prophet and what was revealed to him, they would not have taken them for friends but - most of them are transgressors.
82. Certainly you will find the most violent of people in enmity for those who believe (to be) the Jews and those who are polytheists, and you will certainly find the nearest in friendship to those who believe (to be) those who say: we are Christians; this is because there are priests and monks among them and because they do not behave proudly.
83. And when they hear what has been revealed to the apostle you will see their eyes overflowing with tears on account of the truth that they recognize; they say: our Lord - we believe, so write us down with the witnesses (of truth).
84. And what (reason) have we that we should not believe in Allah and in the truth that has come to us, while we earnestly desire that our Lord should cause us to enter with the good people?
85. Therefore Allah rewarded them on account of what they said, with gardens in which rivers flow to abide in them; and this is the reward of those who do the good (to others).
86. And (as for) those who disbelieve and reject Our AAYAAT, these are the companions of the flame.
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The first AAYAT of this Ruku tells that the disbelievers among the Bani-Israel were cursed by the speech of David-AS and of Jesus-AS, the son of Mary-AS; this speech was the David’s recitation of ZABUR (Psalms) and was the Jesus’s sermons of INJIL (that was the wisdom that Allah provided to him so it must not be confused with the four initial books of the New Testament); they cursed them because the Bani-Israel were extremely disobedient to the commands of Allah and they often used to transgress; this implies that not only they disobeyed the commands of Allah but they often did it as they had developed themselves to disobey time and again; not only they disobeyed often but they did not even care to stop each other from the disobedience of Allah and as such, this disobedience in different issues of life was highly evident in their lives; as it remained in practice without any challenge to it so it got hold there as the time went on upon it; our study have seen at the ninth Ruku that those among them who claimed to have total attention towards Allah with piety and who were among their scholars, even they did not forbid them from their sinful activities and their eating of unlawful things; such evil were their doings (that led to their extreme downfall); these Jews befriend all those who disbelieve the commands of Allah against the Muslims; certainly the doings that they sent ahead for their-selves (that is being recorded at their document of deeds for the Day of Judgment), they are most evil as Allah is displeased with them and they would abide forever in the chastisement; if they had truly believed in Allah and the Messenger PBUH and what had been given to him (i.e. the Quran), they would not have befriended the disbelievers against the Muslims (in fact, they would have sincerely become the part of the Muslims); the reason behind their adverse attitude is that most of them are totally sinful persons; certainly, the Muslims would find the Jews and the polytheists as most vehement among all persons in hostility for them and they would find near to them in affection those who call themselves as NASAARA (the Christians) as they have priests (who are devoted to learning) and monks (who are not given to pride); note that we do find that in general, the Jews and the polytheists are the most bitter opponents to the Muslims in the world (as they used to be at the times of the Prophet PBUH) yet about NASAARA, it is notable that due to their crusades against the Muslims and then since the time when they have bracketed themselves with the Jews much, they also have shown much dislike for the Muslims (but this was not the case at the times of the Prophet PBUH when the NASAARA generally tried their best to avoid confrontation with the Muslims and the Quran appreciates their attitude of that time here); however, the best attitude for the Muslims at this period of time is to avoid confrontation with all peoples of the world and remain totally committed to Islam with all integrity among their-selves, without any care to all peoples of the world; Al-Hamdu Lillah; AAYAT-83 tells that when they (the NASAARA) hear that which has descended upon the Prophet PBUH (i.e. the Quran), the Muslims would see their eyes shedding tears because they recognize it to be the Truth and they call the true Lord that they have believed in the Truth so He should write them in the witnesses to the Truth; and they also state that what excuse they have not to believe in Allah and the Truth that has reached them and then expect that their true Lord would count them in the virtuous persons; Allah would provide them because of their good statement, JANNAAT beneath which the beautiful streams flow where they would reside forever; this certainly is the good returns to those virtuous persons who do their virtuous deeds as better as possible; but those who hear the AAYAAT of the Quran but they disbelieve and reject those AAYAAT from Allah, they are the people of the hell-fire; the Ruku tells that those among the people of the Book who take the Guidance to the right path by the Quran, Allah appreciates them and He would care for them at AKHIRAT; Al-Hamdu Lillah.
MA’EDAH-The Twelfth Ruku
87. O you who believe - do not forbid (yourselves) the good things which Allah has made lawful for you and do not exceed the limits; surely Allah does not love those who exceed the limits.
88. And eat of the lawful and good (things) that Allah has given you, and be careful of (your duty to) Allah, in Whom you believe.
89. Allah does not call you to account for what is vain in your oaths, but He calls you to account for the making of deliberate oaths; so its expiation is the feeding of ten poor men out of the middling (food) you feed your families with, or their clothing, or the freeing of a neck; but whosoever cannot find (means) then fasting for three days; this is the expiation of your oaths when you swear; and guard your oaths. Thus does Allah make clear to you His AAYAAT so that you become grateful.
90. O you who believe - intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only uncleanness, the Satan's work; shun it therefore that you may be successful.
91. The Satan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. Will you then desist?
92. And obey Allah and obey the apostle and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our apostle.
93. On those who believe and do good there is no blame for what they eat, when they are careful (of their duty) and believe and do good deeds, then they are careful (of their duty) and believe, then they are careful (of their duty) and do good (to others), and Allah loves those who do good (to others).
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This Ruku is mostly concerned with the foods that are unlawful to eat; the first AAYAT asks the Muslims not to make unlawful any such good thing that is lawful for them (this especially includes the pure foods) and not to transgress the limits as Allah does not appreciate such transgressors; so they would not take the pure foods even in excessive amounts; the AYAT ahead tells that they must eat such foods that are HALAAL (lawful) and TAYYIBAH (pure); the lack of even one of these properties (that are HALAAL and TAYYIBAH in something seemingly edible) prohibits the intake of it so the AAYAT tells all the peoples of the world to eat only that Allah has allowed them (HALAAL) and that which they understand to have purity (TAYYIBAH) according to the SUNNAH of the Prophet PBUH; this statement is interesting in the sense that the food taken-in does affect the conduct of the person (his awareness of the good moral values); the Quran does indicate that the intake of anything affects the Man even in the spiritual sense; note 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 but the Satan pursued this first couple of the mankind to eat the prohibited fruit to affect them adversely so undoubtedly, he is the enemy of the mankind; the Muslims must have TAQWA to Allah whom they truly believe; this tells that the eating of any such thing that is unlawful and/or impure affects TAQWA to Allah adversely that is the highest of the spiritual values for the true Muslim; if someone takes a futile oath just as manner of speech that he would refrain from eating something HALAAL and TAYYIBAH, it would not be accounted for; note here that the taking of false oaths is one of the major sins and those persons who do that at the courts of 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 this; 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; however, they would pay the expiation for the solemn oath that they had strengthened yet broke it or could not fulfill it; that expiation is to feed ten of poor persons two times such food that is fit for their own eating and for the eating of their family (both in quality and quantity); he is allowed to give each of them amounts equal to FITR if he wills and that would count as feeding them; however, he might choose to clothe them instead of feeding them and if so, then he must give such dress to each of them that might be simple yet worthy to present at the environment so that he might read his SALAH in it without any reservation; AAYAT gives another option for the expiation and that is to free a slave but that option is now obsolete; if the person is incapable to feed or clothe the poor as of now for the expiation of his oath then it tells ahead to provide the expiation by keeping three (consecutive) fasts as that would become the KAFFARAH (expiation) for their oaths that they had solemnized; but the Muslims would take care to their solemn oaths either by its fulfillment or either by its expiation if needed; in this manner, Allah makes clear to the Muslims His signs, that they may be grateful (the Surah had started by the command to the Muslims to fulfill their oaths so here Allah had clarified that command even more); AAYAT-90 ahead is significant in the prohibition of the KHAMR (wines) and it addresses few other issues too that are prohibited; it reads that, “O you who believe; intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are extreme filth that are from the Satan’s work; therefore shun it so that you may be successful”; note that the Quran gave three rulings that relate to steps in prohibition of the liquor/wines as their drinking leads to most unjust attitudes; AAYAT-219 of Surah BAQARAH had provided the first of them that the sin of them (at AKHIRAT) is greater than their benefits (at the world); the second came at Surah NISAA-43 that asked not to go near the SALAH when intoxicated and the third came here at Surah MA’EDAH-90 that finally prohibited it completely; 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; note that gambling (the games of chance) is totally prohibited too and Islam appreciates to put some mental or physical exertion to fulfill the economic needs; the AAYAT also prohibits the Muslims to provide sacrifices to idols (and this is a form of SHERK) so the Muslims have to keep away from it most necessarily; also, the AAYAT prohibits the dividing of things by arrows that was their way at Arabia at those times which sometimes even manifested in their business transactions (our study has seen one of its examples at the note at the first Ruku of the Surah MA’EDAH); the next AAYAT reads that, “Satan's plan is only to excite enmity and hatred between you (O Muslims), with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer - will you not then abstain”; this tells that the drinking of wines and the playing of gambles does bring enmity and hatred among the Muslims as the former affects to lose the awareness of the situation around and the other affects to lose the money (and even the self-respect) of the person who is involved in it; the other two that are the sacrifice to idols and transaction by lots (for which arrows were used), these both are against the righteous true Belief and the righteous deeds respectively as the former is SHERK that hinders from the remembrance of Allah and the latter prevents from the most important thing in deeds that is SALAH; may Allah give all Muslims TOFIQ to stay away from these satanic things; the Muslims would obey Allah and His Messenger PBUH and must have caution (especially in what they take-in); but if they turn away from this obedience then they must know that the Messenger PBUH has only to present the Truth as it is clearly, and most certainly, he is not liable to see that they do come to the righteousness; most certainly, everyone has to face the outcome of his worldly life individually at YAUMUL-HASHR, the first day of AKHIRAT; Al-Hamdu Lillah; the last AAYAT of the Ruku clarifies the issue about those who had been drinking wines before its prohibition as it was mentioned among the extreme filth that is from the Satan’s work; SAHABA (the companions of the Prophet PBUH) were worried about those of their fellows who had died before this prohibition of wines if they would be counted among the sinful persons for their drinking; the AAYAT elucidates that such is not the case as Allah has prohibited it at this time and not when they used to consume wines; however, the necessary condition for safety from sins is that the Muslim persons live their lives with TAQWA that asks to have the true Belief in Islam and do the good deeds accordingly with total attention towards Allah; note that the AAYAT has mentioned three good stages of righteousness for the Muslims to which adherence to TAQWA to Allah leads them; the first stage is of all Muslims generally that they have the true Belief in Islam and do the most necessary deeds in the most ordinary manner that Islam asks of them; then the second stage is where (keeping their first stage intact) they are concerned with high number of issues and their TAQWA makes them care for the specific Islamic rulings in all those with ADL (the Islamic law); then the third stage is where (keeping their first and second stages intact) they are concerned with most high number of issues (and are at the good level of becoming guides to them with utmost care to Islam) and their TAQWA makes them care for the specific Islamic rulings in all those with EHSAAN (the care to Islam in the most beautiful manner); 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; this leads the Muslim person to the last beautiful stage by the will of Allah; Al-Hamdu Lillah.
MA’EDAH-The Thirteenth Ruku
94. O you who believe - Allah will certainly try you in respect of some game which your hands and your lances can reach, that Allah might know who fears Him in secret; but whoever exceeds the limit after this, he shall have a painful punishment.
95. O you who believe - do not kill game while you are on pilgrimage, and whoever among you shall kill it intentionally, the compensation (of it) is the like of what he killed, from the cattle, as two just persons among you shall judge, as an offering to be brought to the KA’BAH or the expiation (of it) is the feeding of the poor or the equivalent of it in fasting, that he may taste the unwholesome result of his deed; Allah has pardoned what is gone by; and whoever returns (to it), Allah will inflict retribution on him; and Allah is Mighty, Lord of retribution.
96. Lawful to you is the game of the sea and its food, a provision for you and for the travellers, and the game of the land is forbidden to you so long as you are on pilgrimage, and be careful of (your duty to) Allah, to Whom you shall be gathered.
97. Allah has made the KA’BAH, the sacred house, the maintenance for the people, and the sacred month and the offerings and the sacrificial animals with garlands; this is that you may know that Allah knows whatever is in the heavens and whatever is in the earth, and that Allah is the Knower of all things.
98. Know that Allah is severe in requiting (evil) and that Allah is Forgiving, Merciful.
99. Nothing is (incumbent) on the Apostle but to deliver (the message), and Allah knows what you do openly and what you hide.
100. Say: The bad and the good are not equal, though the abundance of the bad may dazzle you; so be careful of (your duty to) Allah, O men of understanding, that you may be successful.
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Allah had clarified some issues in the previous Ruku that the first Ruku of this Surah had addressed and this Ruku starts with the same manner; the first Ruku had forbade Muslims to hunt when they are in EHRAAM (the dress and restrictions when they are on HAJJ) and now here the Ruku provides some detail for this; Allah tells them that He would test the Muslims by their proximity to the animals that they would be able to hunt with ease at this state of EHRAAM; they would be able to catch them by bare hands even and by their spears so that He brings at fore who really fears to disobey Him when he has not seen Him; whosoever transgresses after this, he certainly would receive the most severe punishment; the next AAYAT emphasizes that the Muslims would not kill the game when they are at the state of EHRAAM; note that it is prohibited too to hunt an animal if it is at the vicinity of HARAM i.e. the sacred area even if the man is not at the state of EHRAAM though he is allowed to kill those animals that might harm him or others nearby (like the wolf, snakes, scorpions etc.) even in EHRAAM; if someone at HAJJ does it intentionally then the compensation is that he provides the like of that animal that he has killed from among the domestic animals (goat or sheep against the deer and the cow against the wild buffalo) by the ruling of the two just persons among the Muslims; that animal in compensation would be sent as an offering towards KA’BAH or as expiation, he would feed the needy or he would fast accordingly so that he tastes the adversity of his wrong-doing; the AAYAT tells that Allah has forgiven what has gone-by; but whoever repeats such action (of hunting the game at the state of EHRAAM) now, Allah would inflict retribution to him; Allah is Mighty (which means that He is able to provide for such happenings that keep the world to His will by His authoritative measures) and Able to take vengeance (at the AKHIRAT); Al-Hamdu Lillah; AAYAT-96 ahead permits to hunt the game of sea (fish) and the eating of it; it is the provision for the residents of HARAM and for the travellers to HARAM but the game of the land would remain prohibited upon them during the state of EHRAAM; the Muslims must have TAQWA to Allah to whom they would be gathered where they have to answer for all their deeds; the AAYAT ahead reads, “Allah made the KA’BAH, the Sacred House, the standard (of peace) for the mankind, as also the Sacred Month (of ZIL-HAJJAH), the animals for offerings, and the garlands that mark them so that you (Muslims) may know that Allah has the knowledge of what is in the heavens and in the earth and that Allah is well Knowing of all things”; this tells that at HAJJ, Allah cares for the peace among the people as the time and the place of this righteous deed both are most holy; so He does not appreciate even the killing of the game at this virtuous time and place; Al-Hamdu Lillah; but the Muslims must remain mindful that though Allah is severe to punish on wrongs, He certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah; they all must remain mindful that the Messenger PBUH only has the liability to provide the message of Allah in total and to explain it necessarily but what attitudes those persons take whom he has addressed, is not his responsibility; Allah certainly knows the factual status of attitudes that they manifest and that they conceal; the last AAYAT of the Ruku states that the evil and the good are not equal even though the abundance of the evil might dazzle the addressee of the Quran; all persons that have high intelligence must develop TAQWA to Allah as that only would lead them to the true success (in AKHIRAT); it is not the high quantity of support for some viewpoint that makes it reasonable to accept but it is the worthy quality that it has by the teachings of the Quran and the SUNNAH that provides the value to it; note here that though democracy when it does not challenge the Islamic teachings, is fine to take for the establishment of the Islamic administration yet the notable thing is that its rulings would have their basis on the commands of Allah as He only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; it works for the betterment of matters caring about AKHIRAT guiding the people to care for the same; it believes totally in Islam as presented by Muhammad PBUH, the last Prophet of Allah, that it would understand, apply and profess well with all affection to all the peoples of the world; this implies that the administration when it keeps to Islam, shall take up democracy by the two acceptable concepts in vogue as of now and leave two such unacceptable things that have been attached to it by the west; one of the two is that the administrative institutions shall remain separate in task though co-operative in essence to each other by Islam in the management of the administration and the other is that the common persons would have their say in the Islamic administration; as for the two unacceptable things, note that the Islamic administration shall necessarily reject secularism and the idiotic concept that the Man is but an animal; please read my writing “The Islamic Guidelines” to understand the Islamic administration in much better way; Al-Hamdu Lillah.
MA’EDAH-The Fourteenth Ruku
101. O you who believe - do not put questions about things which if declared to you may trouble you, and if you question about them when the Quran is being revealed, they shall be declared to you; Allah pardons this, and Allah is Forgiving, Forbearing.
102. Some people before you indeed asked such questions, and then became disbelievers on account of them.
103. Allah has not ordained (the making of) BAHIRA or SAIBA or WASILA or HAMI but those who disbelieve fabricate a lie against Allah, and most of them do not understand.
104. And when it is said to them - come to what Allah has revealed and to the Apostle, they say: That on which we found our fathers is sufficient for us. What - even though their fathers knew nothing and did not follow the right way.
105. O you who believe - take care of your souls; he who errs cannot hurt you when you are on the right path; to Allah is your return, of you all, so He will inform you of what you did.
106. O you who believe - call to witness between you when death draws nigh to one of you, at the time of making the will, two just persons from among you, or two others from among others than you, if you are travelling in the land and the calamity of death befalls you; these two you should detain after the prayer; then if you doubt (them), they shall both swear by Allah (saying): we will not take for it a price, though there be a relative, and we will not hide the testimony of Allah as then certainly we should be among the sinners.
107. Then if it becomes known that they both have been guilty of a sin, two others shall stand up in their place from among those who have a claim against them, the two nearest in kin; so they two should swear by Allah: Certainly our testimony is truer than the testimony of those two, and we have not exceeded the limit as then most surely we should be of the unjust.
108. This is more proper in order that they should give testimony truly or fear that other oaths be given after their oaths; and be careful of (your duty to) Allah, and hear; and Allah does not guide the transgressing people.
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The Ruku commences by the command to the Muslims not to ask such unnecessary questions which if answered, might cause trouble to them in their fulfillment; the example for such questions is that the Prophet PBUH was asked if the HAJJ is obligatory for the Muslims each year; the Prophet PBUH told the person who asked it that it is not but he added to warn him that if he had affirmed it, it would have become obligatory; the Quran provides the same guidance here that the SAHABA must be careful what to ask as the Quran is descending at this period of time and the answer that they get to the query, might put some burden upon them; the Bani-Israel had asked the detail about the cow that they were ordered to slaughter and that had led them to seek for it much as the detail for it was unique as we have seen at the eighth Ruku of Surah BAQARAH; 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 and in fact, became liable to find such exceptional cow; so the AAYAT asks the Muslims not to ask such unnecessary questions as that is asking for trouble only; the AAYAT soothes the Muslims that Allah has forgiven the unnecessary questions that they had asked previously (with the care not to put burden on them); Allah certainly is Most Forgiving and Most Forbearing; Al-Hamdu Lillah; the AAYAT ahead tells that the nation before the Muslims asked such questions and then turned disbelievers to it (this means that they changed the guidance that Allah provided to them and rejected the actual guidance totally in their practice); the next AAYAT explains by telling about four such camels that the disbelievers assigned to their idols; they were BAHIRA (the slit-ear she-camel the milk of whom they assigned to their idols); SAEBAH (the she-camel that they set free and assigned to their idols); WASSILA (the she-camel that gave birth to few female offspring consecutively that they assigned to their idols); HAAMI (the male camel that had mated for quite many times that they assigned to their idols); the AAYAT reads after naming of these camels, “but those who disbelieve fabricate lies against Allah; most of them have no sense”; this tells that these were such disbelievers who did all this by their statement that Allah has guided them to it; may Allah keep all the Muslims to Islam and save all of them from such evil doings; Al-Hamdu Lillah; the AAYAT ahead tells about those persons who adhere to the living manner of their fathers most erroneously that when these persons are asked to come to what Allah has descended (the Quran) and to the Messenger PBUH, they reply that enough for them is what they have found with their fathers; so it indicates that those who assigned camels to their idols were also actually following the customs of their fore-fathers; here the AAYAT responds to this reply that would they adhere to this extreme erroneous behavior even if their fore-fathers had no knowledge whatsoever and had no true guidance; AAYAT-105 ahead again soothes the Muslims that their task is to present the true guidance to all (and indicate the wrongs of the persons around) and when they have done it then they would care only about their own selves; those who choose to remain away from the true guidance would not be able to harm them when they themselves stay firm on the true guidance; all persons would return to Allah so then He would clarify to all persons about what they used to do; Al-Hamdu Lillah; the three remaining AAYAAT ahead in this Ruku relate to the ruling about making witnesses to the will when someone is at travel and there he faces death; 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 (see the note at twenty-third Ruku of BAQARAH for its last AAYAT); 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; these AAYAAT tell that when at travel, the Muslim person sees that his death has approached him (and he has some valuable things with him), he would call two of his mates that he understands to be just persons, at travel from among the Muslims or if not available, then any two of others after the SALAH (that preferably would be ASR yet it might be any SALAH as due to it, Allah would provide blessing in the time and place) and make the will by their witness about those valuable things so that at their return, they deliver those things to his heirs and also provide the will; they would swear that they would not commit any wrong in delivering the valuables and they would not ask for any material gains by it or give benefits to any of their relatives by it as if they do such things, they would be extreme sinners; however, by some obvious sign, if they are found to be guilty of perjury then two such persons that are near to the deceased persons and have claim against them, would witness against them that their testimony is more worthy of acceptance than these two and they have not transgressed; in such case (if these two claimants lie), they would certainly be highly unjust persons; the last AAYAT of the Ruku reads, “this manner is most suitable so that they may give the evidence in its true nature or else they would fear that other of oaths would be taken against their oaths; but fear Allah (in the first place) and listen (to His command); for Allah certainly does not guide the rebellious people”; Al-Hamdu Lillah.
MA’EDAH-The Fifteenth Ruku
109. On the day when Allah will assemble the apostles, then say: What answer were you given? They shall say: we have no knowledge; surely You are the great Knower of the unseen things.
110. When Allah will say: O Isa son of Mariam - Remember My favor on you and on your mother, when I strengthened you with the holy Spirit, you spoke to the people in the cradle and when of old age, and when I taught you the Book and the wisdom and the Torah and the INJIL; and when you determined out of clay a thing like the form of a bird by My permission, then you breathed into it and it became a bird by My permission, and you healed the blind and the leprous by My permission; and when you brought forth the dead by My permission; and when I withheld the children of Israel from you when you came to them with clear arguments, but those who disbelieved among them said: This is nothing but clear enchantment.
111. And when I revealed to the disciples, saying, Believe in Me and My apostle, they said: we believe and bear witness that we submit (ourselves).
112. When the disciples said: O Isa son of Mariam - will your Lord consent to send down to us food from heaven? He said: Be careful of (your duty to) Allah if you are believers.
113. They said: we desire that we should eat of it and that our hearts should be at rest, and that we may know that you have indeed spoken the truth to us and that we may be of the witnesses to it.
114. Isa the son of Mariam said: O Allah, our Lord - send down to us food from heaven which should be to us an ever-recurring happiness, to the first of us and to the last of us, and a sign from You, and grant us means of subsistence, and You are the best of the Providers.
115. Allah said: Surely I will send it down to you, but whoever shall disbelieve afterwards from among you, surely I will chastise him with a chastisement with which I will not chastise, anyone among the nations.
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The last of this Surah narrates about Jesus Christ-AS for NASARA to revise their unjust concepts about him and to take him as one among the mankind as it had mentioned at the tenth Ruku; as the Surah is deeply related to justice, it guides most highly here towards AKHIRAT where the justice would manifest and there at the Day of Judgment, it would prevail; Al-Hamdu Lillah; the first AAYAT here that is AAYAT-109 narrates about the Day of Judgment that when at that day, Allah would gather His Messengers and then ask them what were they answered (when they presented their teachings); note that Allah knows everything totally well yet to bring the matter at fore, he would question the Messengers there so that they clarify that they had provided His message well and the peoples that they had addressed, did get it undoubtedly; the Messengers would say then that (they did provide the message yet) they do not know (what their peoples did after their departure from the world); only Allah knows the matters of GHAYB (unseen hidden thing) for He is the Most Knowing of all GHAYB; Al-Hamdu Lillah; AAYAT-110 ahead tells that when Allah asks Jesus-AS, the son of Mary-AS, to remember His favor on him and on his mother, when He strengthened him with the Holy Spirit (i.e. Gabriel) and he spoke to the people in the cradle (see Surah MARIUM-27 to 36) and in the old age (i.e. forty years when Allah took him up to heavens alive), and when He taught him the book and the wisdom that is the Torah and the INJIL respectively; and when he determined out of clay something like the form of bird by the permission of Allah and then he breathed into it and it became a (real) bird by His permission; and he healed the blind and the leprous by His permission; and when he brought forth the dead by His permission; and when He withheld the children of Israel from him when he came to them with clear arguments (see Surah NISAA-156 to 159), but those who disbelieved among them said that this is nothing but clear enchantment; AAYAT-111 tells that when Allah revealed the command to the disciples of Jesus that asked them to believe in Him and His Messenger, they replied that they do believe and they also said that O Lord --- “You bear witness that we have submitted (to You) as Muslims”; Al-Hamdu Lillah; these disciples of Jesus were among the most poor people of the land yet they were highly faithful to Jesus-AS (except for Judas) and even in much adverse situation that they faced after him, they did keep their word to Allah that they have submitted to Him as Muslims; Al-Hamdu Lillah; AAYAT-112 tells that the disciples asked Jesus if His Lord would care to send down to them MA’EDAH (table set with viands) from the heaven?; Jesus replied to them to have TAQWA to Allah (as to ask for such worldly things by the true Belief is not desirable) so they must abstain from it if they really have faith; this seems to be the event that relates to the very beginning of his TABLIGH (i.e. the delivering of the message of Allah) as they had mentioned to Jesus about Allah as “your Lord” and at that time, there might not be all twelve of them that had asked for MA’EDAH; AAYAT-113 tells that the disciples said that they actually desire that they should eat of it so that their hearts should be at rest and that they may know that Jesus has undoubtedly spoken the truth to them and that they may be witnesses to it; this reply suggests that they actually intended to strengthen their true Belief upon AKHIRAT rather than to get any benefits of the worldly life; however, it is a moot point if the MA’EDAH ever descended and it seems here that it did not though Jesus did ask Allah for it; AAYAT-114 tells about the plea of Jesus to Allah that he asked Allah, the true Lord, to send down for them the table spread with food from the heaven that it may become feast for them for the first of them and for the last of them and a sign from Allah; he asked Allah to give them sustenance as He only is the Best of sustainers; the last AAYAT of this Ruku tells that Allah told him that He would send it to them but if any of his peoples disbelieves after this then He will punish him with penalty such as He has not inflicted on any one among all the peoples of the worlds; seemingly, this strict warning was the reason that made Jesus revise his asking and so the MA’EDAH did not descend; this tells that when Allah shows some miracle, He demands extreme commitment to Him because it brings the GHAYB near to observation; Allah has mentioned this at other of AAYAAT too and the complete destruction of THAMUD (to whom, Allah had appointed SALEH-AS as His Messenger whom they rejected totally even after seeing the miracle that they had asked for), is one of the examples for this; Al-Hamdu Lillah.
MA’EDAH-The last Ruku
116. And when Allah will say: O Isa son of Mariam - did you say to men, Take me and my mother for two gods besides Allah, he will say: Glory be to You, it did not befit me that I should say what I had no right to (say); if I had said it, You would indeed have known it; You know what is in my mind, and I do not know what is in Your mind, surely You are the great Knower of the unseen things.
117. I did not say to them aught save what You did enjoin me with: That serve Allah, my Lord and your Lord, and I was witness over them till the time I dwelt among them but when You took me up, You were the Watcher over them as You certainly do witness everything.
118. If You should chastise them, then surely they are Your servants; and if You should forgive them, then surely You are Mighty, Most Wise.
119. Allah will say: This is the day when their truth shall benefit the truthful ones; they shall have gardens beneath which rivers flow to abide in them forever: Allah is well pleased with them and they are well pleased with Allah; this is the mighty achievement.
120. Allah's is the kingdom of the heavens and the earth and what is in them; and He has power over all things.
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The last Ruku of this Surah implies that Jesus-AS would not come to the world for the second time as is expected by the Muslims in general; this makes the note on it very difficult as the authentic Hadith does point out that he would descend at the world near the last day of the world; insha-Allah, I would elaborate upon the statement that he would not come to the world for the second time without any disregard to the Hadith in any way about his descent but after the note on this Ruku; in the first AAYAT, Allah tells that He would ask Jesus, the son of Mary, at AKHIRAT if he had told the peoples to take him and his mother as two objects to worship besides Allah (when he was at the world); to this Jesus would reply “glory to You; I did not say any such thing that is not right for me to say; if I had said it, You would have known it certainly, as You know what is in my heart but certainly I do not know what is in Your Knowledge; You certainly are the truly Knowing of all things hidden; I never said anything to them except for what You had asked me to tell them and that was that they worship Allah only who is my Lord and your Lord; and I was witness over them till the time I dwelt among them but when You took me up, You were the Watcher over them as You certainly do witness everything; if You do punish them, they are Your servant and if You do forgive them, You are Mighty and Most Wise”; please note the words in italic here; Allah will say that this is the day on which the truthful will profit from their truth; for them are JANNAAT beneath which the beautiful streams flow in which they would reside forever; and Allah would be well-pleased with them and they would be well-pleased with Allah; this is the great triumph; the last AAYAT of the Ruku and of the Surah states (and its words are very near to its AAYAT-17) that for Allah only, is the authority of the heavens and the earth and whatever is between them; and Allah certainly has all control over all things; Al-Hamdu Lillah.
Supplementary note on AAYAT-117 of MA’EDAH
There are authentic Ahadith that tell about the coming of Jesus Christ for the second time to the world near the last day of it; one of the most authentic Ahadith that directs to it is that “the Prophet (PBUH) said, ---by Him in Whose hand is my soul, Ibn Maryam (Jesus-AS) will soon descend among you (Muslims) as a just judge and he will break the cross, kill the swine and abolish the JIZYA and wealth will flow to such abundance that no one will take it---”; this means that he would show well that the Christianity (that is based upon his name) has no sound basis so its impression would end completely; due to this, ULAMA (the learned scholars in the Islamic teachings) have generally taken this to mean that Jesus would descend from heavens and at that time, he would kill that specific imposter who would be demonstrating feats by some worldly means that would seem like amazing feats that Jesus Christ used to present by the permission of Allah when he was here in the world; so the Muslims generally await the descent of Jesus (salaam on him), to challenge the imposter and end up the mess he would create, in the following of ULAMA; I, MSD, regret to write (as I respect ULAMA that are among my teachers too) that the arrival of Jesus-AS for the second time at this world does not seem possible as not only, it is against the natural laws of life on which Allah has established this whole universe but the Ruku at study also presents the matter contrary to it; so the Prophet PBUH would not have meant it literally except by some other meaning but there are possibilities that our study would address here; note that the Muslims do believe that the Prophet Muhammad PBUH was the last of Messengers of Allah and that implies clearly that no Messenger is coming after him in any status whatsoever; note also that Allah does not intend disclosing the Truth explicitly that He has put in GHAYB (the unseen) as that would render the examination at the worldly life inadequate (see Surah BAQARAH-210 and see also Surah AN’AAM-158) so the Islamic teachings tell clearly that Allah and His angels would come at fore only at the time of judgment; very few of ULAMA have indicated this that there is no chance for his descent to the world again but they were scorned for their deviant viewpoint in this issue though they never disregarded the Hadith in any manner; note that generally, ULAMA of the past and of the present strictly adhere to this notion in the literal sense so whoever does believe in the coming again of Jesus (as the Muslims generally do), he has taken up the well-established notion and as such, he has not believed anything against the fundamental teachings of Islam; but with that, note also that I, MSD, do not take the deviant viewpoint in this issue as against the Islamic teachings, if that viewpoint is strictly based on valid reasoning by Islam; most clearly, this last Ruku of Surah MAE‘DAH does provide that valid reasoning that is present in the words in italic; these words of Jesus that he states in front of Allah in his defense and that are related to the Day of Judgment, imply that Jesus never came to the world again or he would have most certainly mentioned it at this juncture; so this omission certainly imply that there is never going to be such matter here; as for the Hadith, there is some probability that the Prophet PBUH has said it in the capacity of BASHAR (a man) and it is allowed to differ to him if he says something in that capacity; however, we have no way to know this for certain now so this makes it a difficult option to take while at such times, Allah did provide for that mistake to come at fore so that the Muslims know clearly that the matter is not binding; but the option still is considerable as Surah MAE‘DAH did descend in the very last of the Prophet‘s worldly life on him; note that though it is placed as the fifth Surah yet by descent, it is among the very last ones; another option is that though Jesus Christ is certainly one of the major signs of QIYAMAT (see Surah ZUKHRUF-61 that mentions, ---And most surely Jesus is the knowledge for the hour, therefore have no doubt about it and follow me; this is the right path) but it is not that he is coming to the world again but it indicates that the happenings might trigger his good memories at that time; so it is better to see how events shape out with tolerance to each other as this time is highly crucial for the Muslims; we all must remember that Allah has the true Power over all things and certainly, He knows better; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of MA’EDAH ends; Al-Hamdu Lillah
www.m-saleemdada.com/
Surah NISAA
(Consists of 24 Ruku)
(H-4; H-5)
NISAA-The First Ruku
1. O people - be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you.
2. And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime.
3. And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.
4. And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.
5. And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice.
6. And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner.
7. Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion.
8. And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words.
9. And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words.
10. (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire.
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The Surah starts with the command to all the peoples of the world to have TAQWA to Allah; the Ruku mostly deals with the property and the possessions of the orphan persons (especially the female) and it has the AAYAT that allows the Muslim man to keep in his marriage four of women at one time; the Ruku goes on at the first AAYAT with the statement that Allah created all of the people by one person (Adam-AS) only from whom (from his rib), He also created his spouse (Eve-AS); then afterwards, He spread many of the men and many of the women by these two; note that the comments on this AAYAT include this that they had 20 of the male children and the same number of the female children in total; they were allowed to marry among each other at those times as they grew-up and that led to the spread of the men and the women upon the earth with the period of time; so here we find the mention of three types in the creation of the Man; first that Allah created Adam by clay and then He created Eve from the rib of Adam; afterwards He spread on all the persons, male and female, at the world by the reproduction process that He has allowed to the mankind (except for Jesus-AS whose arrival to the world and even departure from the world was most exceptional); so all must remain attentive to Allah with hope and fear towards Him with the most righteous true Belief and the total good deeds; all rights among the mankind come about actually by His command that the people then ask among their-selves; and they also must care for the near-relatives as Allah has commanded emphatically to care about their rights too; Allah certainly is the Watcher to all their deeds; Al-Hamdu Lillah; the AAYAT ahead tells those that have orphans in their care that they should give their amounts to them (that means they should use it in their necessities till they themselves are capable to manage that then they should return it to them); they should not give them something of their own that is much lesser in quality (and even quantity) in forced bargain to take their good property against it; in-fact they should employ their own amounts for their necessities unless they are totally incapable to manage the necessities of the orphan persons by their own amounts; if they utilize the amounts of the orphan persons in their care in the necessities of their own while they do have with them their own ample amounts to care for their own (and those that are dependent on them), then this utilization certainly is one of the major sins; AAYAT-3 here permits the Muslim man to marry four of women if they see that they would be unable to care about the rights of the orphan girls in their care; note that in those times, it happened that when some orphan girl was in the care of the man that was WALI i.e. the custodian to her affairs (and it was possible that WALI might be NA-MEHRUM i.e. among those relatives who are allowed to marry her) then as he found her having some property or possessions, he would marry her and get that in his custody totally; he did not worry much about providing her the rights she had as his wife especially when she did not have much of beauty and attraction; so the AAYAT advises that if he finds himself unable to provide the orphan girl the rights she has upon him, he should marry some other woman even up-to four of them (giving the orphan girl in his custody to some other good man in marriage) though he must provide all of his wives their rights upon him; this means that he would keep them equal in quantity for all that he provides to them; he would give them his company for equal days & nights; he would give them the same foods and the same clothing (or compatible to each other); he would give them their residences that are compatible to each other; however, if he has more attraction to any one of them due to her good charms, he is not blamable for that inclination of his heart; the AAYAT states that if he fears that he would be unable to keep equality in quantity of things for his wives then it is better that he marries only one of the women (and this is better in today’s scenario unless he has much good amounts of wealth in his possession and has good sense of justice); if even that is troublesome to him as he feels that he would be unable to provide her due rights justifiably then it is better that he takes one of the slave-women in marriage as that would be more likely for him to keep to justice; note that at that time, it was customary to take persons (women at the battlefield included) of the defeated side in the war as slaves; they had lesser status than the free women and it is the blessing of Allah that this custom has ended (insha Allah for all times ahead); the AAYAT ahead asks to give the women taken in marriage their MEHR (the good amount that he gives her to make his marriage to her lawful and this is one of the most important rights of the woman upon him) with pleasure though when given in her possession, she gives some of it by her own to the husband as a gift from her then that is allowed for him to use most happily by his own will; please note that the man should provide the MEHR just as he consummates the marriage and it is not feasible to make it conditional by the statement at marriage that it would be due on her asking; when the man wants his rights from her right-away, he ought to care for hers too at the first time of his marriage; Al-Hamdu Lillah; AAYAT-5 advises that the possessions of the orphan persons (male or female) that their respective Muslim WALI have in their custody (and use it by their own will as if that is their own), they must not provide that to the orphan persons yet but they must go on to see to all of their necessities in the best manner without any useless expenses (and even without any useless thrift); and they must clearly tell them that this certainly is their amounts that they would receive this as they would come to adulthood; the AAYAT ahead tells that the custodian to their possessions would examine their capability as they come to the age where they become ready for marriage; if they find the orphan persons with the good capacity of judgment in the financial matters, they would provide their amounts in their own custody; the custodians must not use it extravagantly or hastily that these orphan persons would soon become adults and would become liable to receive their amounts in their own custody; whoever is well-off among the custodians, he should strictly avoid taking any amount from the amounts of the orphan person for any of his own necessities; however, if he is affected by poverty then he is liable to take some amount from his possessions (to accommodate for his basic necessities) as remuneration for him but only in accordance to the worth of his service towards the orphan person; when they provide these amounts in their own custody, they would make two of adult intelligent Muslim persons as witnesses on this with the statement of affairs that relate to their assets that had been in their custody in detail; and certainly, Allah is totally Capable to see the worth of that statement in all detail (so there must be no willful wrong anywhere in that which the custodian provides then); note well that not only men but women too have their shares in what their parents or very near-relatives leave of their properties and possessions though it might not be much in quantity; these shares are fixed by closeness in relations (and the next Ruku gives the detail for this statement); when at the time of distribution of the left wealth of the deceased person, some of such relatives remain present that have no shares in that distribution by the Islamic ruling then it is better to give something from that to them and even to the orphan persons and the needy persons that show-up at the occasion (in the hope of getting something); the persons at the charge of the distribution must avoid saying any harsh words to those present (that have no lawful shares in the distribution) and say something reasonable to them that does not hurt them; the next AAYAT has an appeal that is most highly emotional for the care towards the orphan children in which the Quran says that the persons at charge, if they leave their needy children at their own death whom they leave in poverty with high worries about their welfare, must fear how such of other orphan children live-on their lives; so they all must have TAQWA to Allah and say the proper things only (with care for them whatever possible); this tells that if the care for the weak persons at the place takes roots in the society (where everyone has the good consideration for the needy persons especially the needy orphan children), nobody would die in the worries of what would happen to his children after his death; as for those who have the custody of the assets of the orphan children, if they take anything unjustly from that for their own-selves then they have taken-in fire inside them and they would see it soon as they enter the hell-fire; they must remain very cautious and praise Allah that He gave them the good TOFIQ to care for the orphan children; they must remain very cautious that any desire of worldly benefits does not distract them from their responsibility and they must work on with all their care to AKHIRAT only; Al-Hamdu Lillah.
NISAA-The Second Ruku
11. Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise.
12. And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing.
13. These are Allah's limits, and whoever obeys Allah and His Apostle, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement.
14. And whoever disobeys Allah and His Apostle and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement.
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The Ruku gives the law of inheritance to be observed in the beginning AAYAAT (that are AAYAT-11 and AAYAT-12) and many Islamic voluminous books have been written on the law of inheritance on the basis of these couple of AAYAAT; these AAYAAT also note the point that women even are included in the heirs and they must be provided their due shares with pleasure; note that Surah NISAA (that means “women”) relates much to the issues of women just as its names suggests (though the names of Surah actually are for their recognition and not an introduction to their discussions); it discusses about the marriage of the orphan girls, the inheritance where women do have their rights too and the placement of women in relation to the men in the issues of the worldly life; it also tells near to its center that JANNAH is meant for both men and women who are righteous in their true Belief and deeds (AAYAT-124) and it also discusses ahead of AAYAT-124, the issues relating to the reconciliation between the man and wife (and issues of divorce); however, it also deals with the rulings about SALAH (especially the QASR-SALAH at the fifteenth Ruku) and it also asks strictly to avoid SHERK (this word means to reject Allah as the only Creator of all the creation or/and challenge His authority by doubts about His attributes or/and to reject Him as the only true Lord of all the creation who actually has to be obeyed; note that others that are His creation would only be obeyed when their directions do not challenge His obedience in any way; Al-Hamdu Lillah RABBEL-AALAMIN); then it also tells about the hell-fire that the persons who commit SHERK or take-up extreme disbelief would receive as their punishment and it also presents the rulings for those ahead who kill (intentionally or unintentionally); it also asks to obey Muhammad PBUH, the last Messenger of Allah, and guides towards IJMA (the rulings that take place by the consensus of the Muslims); then near to its end, it guides that Jesus Christ-AS was among the mankind and one of the most esteemed Messengers of Allah so the people of the Book must not believe in Trinity or/and Crucifixion; Surah NISAA deals with all these issues (and more) yet in such manner that this diversity does not burden the study of its good message in any manner; Al-Hamdu Lillah; briefly, note that the knowledge of the law relating to the distribution of inheritance is named as FARAIDH and it tells the specific shares for inheritors in the inheritance according to the guidance of the Holy Book Quran; there are four rightful expenses relating to deceased; first is the funeral expenses from his left amounts, the second is to pay-off his debts from his left amounts then; third is to execute his will to the third part of the rest of his left amounts then and the fourth is that the remaining amounts then is distributed between all of his valid inheritors according to the Islamic law of inheritance; the main heirs to the deceased are in three categories and those are the ZAWIL-FURUDH, ASABAAT and ZAWIL-ARHAAM; the ZAWIL-FURUDH are the close relatives whose shares are well-defined by the Quran; ASABAAT are other relatives from the relation from father's side to the deceased person; ZAWIL-ARHAAM are the relatives that are besides ZAWIL-FURUDH & ASABAAT; the ratio in the total of the left amounts for the ZAWIL-FURUDH are six; these are the half of that, the fourth of that, the eighth of that, the two-third of that, the third of that and the sixth of that; ZAWIL-FURUDH include in total 12 of relations in which ten are due to the relations of birth and two by the specific reason of being the respective spouse; the ten include the father, brother (by both of parents), paternal-grandfather that are among the male; it includes the daughter, grand-daughter, real-sister, sister (by father), sister (by mother), mother, grandmother (both of them) that are among the female; ASABAH are such close relatives that also become heirs yet we would focus our attention here on the ZAWIL-FURUDH; the first AAYAT here tells that if there are sons and daughters of the deceased person, they would get the amount in the ratio that the sons get the double of what the daughters get from it; so with three daughters and two sons, the distribution would ask to divide his left amounts in seven parts from which the sons would get two parts each while the daughters would get one part each; when there are two or more daughters only, they would get the two-third of the amounts together but if only one, she would get the half of it; if the deceased person has both his parents alive then each of them would get the sixth of it if he has any of children too before those children get the share from it; the children would then get the remaining amounts in the ratio of two is to one according to gender; however, if he has no children and his parents are his heirs then his mother would receive the one-third of it and the father would get the two third; but if he has siblings (though he has no children) and has the parents alive too, the mother would get the sixth from his left amounts and the father would get the rest of it (so the siblings would decrease the share of the mother and increase the share of the father though they would not get anything for their-selves from it); this all distribution has to be done after taking care of the debts of the deceased person and after providing for the payment of his will that he is allowed to make up-to third of his amounts (but not for any of heirs); the AAYAT states that nobody knows who is near to him among his children (and his grand-children) and among his parents (and his forefathers) in providing benefits to him and who is not, so Allah has given this command that has to be observed; Allah certainly is Most Knowing (of their benefits to the deceased person) and Most Wise (of the effects that his amounts when they come in their custody, would bring about); Al-Hamdu Lillah; the AAYAT ahead states the shares that the husband (or the wife) has in the inheritance; when the wife dies and she has no children (by him or any of her previous husbands), her husband at the time of her death would receive half from her left amounts (and her parents and very close relatives would be liable to the other half in accordance to the Islamic law); but the husband would receive the fourth of it if she has any child from him or any of his previous husbands; she would receive the fourth of the left amounts of her husband when he has no child from her or any of his wives yet if he does have any child then she would receive the eighth of his left amounts after providing for his debts and his will in the third of his amounts; note that if he has more than one wives, they would distribute the share received (that is the fourth or the eight) between them as each of them is not liable to get the fourth or the eighth; this AAYAT states the command for the KALALAH (the person who has no one from among his parents or his grand-parents and even from among his children or his grand-children); note that Allah has given the command for such of his siblings here that are related to him by his mother only (the command for other of his siblings is at the last of this Surah); note also that the command for the real siblings (that have the same father and the mother) and the siblings that have the same father (though mother is different), they both were taken as having the full relation as siblings though siblings by the mother only were half-brothers (or half-sisters); when the KALALAH, male or female, has only one brother by mother or only one sister by mother, he or she would receive the sixth of his amounts; however, if they are more than that then they would share among themselves one third of his amounts that would remain after providing for his debts and after providing for his will without any trouble to anyone (note that the will is stated before the debts in the Ruku yet the sequence to follow in practice is that his debts would be cared for before his will so that no-one would be troubled at the time of the distribution); this is how Allah directs and He certainly knows all things well and He certainly is Most Forbearing; Al-Hamdu Lillah; these are the limits that Allah has imposed so whoever cares about them by their obedience to Allah and His Messenger, He would enter them into the JANNAAT beneath which the beautiful streams flow, and they would reside there forever; this actually is the greatest of success; but whoever disobeys Allah and His Messenger and transcends beyond these set limits in practice, he would enter them into the hell-fire to reside forever; this physical chastisement would also disrespect him most highly among all peoples so everyone has to care for the commands of Allah, the only true Lord of all the creation; Al-Hamdu Lillah.
NISAA-The Third Ruku
15. And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them.
16. And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the Merciful.
17. Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise.
18. And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says that surely I do repent - nor (for) those who die while they are disbelievers. These are they for whom We have prepared a painful chastisement.
19. O you who believe - it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them in order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it.
20. And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong?
21. And how can you take it when one of you has already gone in to the other and they have made with you a firm covenant?
22. And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way.
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After providing the commands that relate to the wealth (i.e. the distribution of that wealth which the deceased person has left behind), this Ruku takes up another important issue of the Man and that relates to his moral values; it commences by the command that the Muslim woman who is involved in fornication (or adultery) with any such man that is not among the Muslims then the Muslim man under whose commands she lives (her father or her husband), he would take four good sane adult men from among the Muslim men and make them witnesses against her by telling them the issue in clear terms (without her valid denial to it) so that they understand well that he has all the authority to punish her well for this heinous crime according to the Islamic guidance; so if those good persons do find the issue feasible to witness here, their respective fathers (or their respective husbands) would confine them with strict watch on them in their own custody at the house until their deaths finally end the issue or Allah provides some other manner to treat them in this issue; note that He provided that manner by the command at Surah NOOR-02, to punish them by the beatings of 100 lashes when the case is proven against them; however, in cases lesser than fornication (or adultery) that also might be among the high forms of their FAHISHA (the most shameful attitude), this AAYAT would still apply as the AAYAT at NOOR is related to fornication/adultery and so the related man would remain still liable to take the necessary charge for her custody to punish her until he sees clearly that Allah has turned her towards the better attitude and then he would give her some relaxation though letting her know well that she is well under his surveillance; Al-Hamdu Lillah; if two persons from among the Muslims commit fornication (or adultery) then the Muslims would punish both the man and the woman with most harsh beating that they deem fit yet if they both repent and make their-selves better then they shall leave them on their own as Allah appreciates this repentance and making-up for their heinous wrong; He certainly is Oft-returning (to mercy) and Most Merciful; Al-Hamdu Lillah; Allah certainly accepts the repentance of those who had done some of SAYYI’AAT (such wrongs that are capable to lead them to the major sin by the utmost burning of desires) and they repent early (that is in their worldly lives when they are not seemingly near to their deaths); Allah does accept their repentance as Allah certainly is Most Knowing (so He knows the sincerity of the repentance) and Truly Wise (and so He would provide such opportunities that would clarify the repentance and would allow them to substitute their wrong doings by utmost good deeds); this acceptance of repentance is not for those who go on doing the SAYYI’AAT until the death presents itself to any of them and then he states that he is so very sorry for whatever he has done of those shameful things (that ultimately led him to the major sin) and not for those too who die in the state of disbelief without any repentance as for all of such persons, Allah has prepared the most severe punishment; O Believers, do not take women into your custody by force (i.e. do not confine them by force somewhere); note that it happened at those times that the husband used to force his wife to provide him something from her possessions (that he had given by himself to her when the matters were most pleasant between them) by keeping her confined to the residence against her will; it also happened that when a man died, his male relatives that were at the charge of the distribution of his left amounts, would not provide his wife the amounts due to her from that and would keep that in their own custody with her confinement to the residence against her will; so they forced her to surrender some of her amounts with her or due to her for her release from this confinement; the AAYAT prohibits such confinement to get their amounts (that is with them or due to them) though it provides an exception against those women who get involved in evident FAHISHA (the most shameful attitude for which the father or the husband is allowed to confine them after getting the witnesses upon it); it is better that the husbands live on their lives with them in the most accepted good manner because it is possible that they dislike something and Allah has put some much high blessing in that very thing; if it happens that the Muslim person needs to leave one of his wives whom he has given huge amounts of money and take another wife in her place, he would not ask anything back from her as that certainly would be injustice; would he really commit such injustice by wrongful blames to disgrace her that would then make his own self most highly sinful in the matter; and how would he take it back after they both have had the most high closeness to each other and after she had achieved the most firm covenant (the sound contract of trust from him); so this would be against the asking of EHSAAN (that is the most good attitude among each other without asking for any return except for the hope that this would bring the pleasure of Allah) and even against the asking of the ADL (that is the requirement of the Islamic law); and the Believers must not marry any of their stepmothers ever but whatever has happened before, is ignored; note that in those days, there were such persons at the place who did marry their stepmothers and though the people generally considered it one of the most abhorrent practices yet it was tolerated; the AAYAT tells that this certainly is among the FAHISHA and the most abhorrent practice that certainly is the most wrongful manner to take anywhere; so Allah commands to remain totally away from all such shameful things that disgrace the Muslim person and He commands to remain totally committed to all such good things that provide the spiritual purity; Al-Hamdu Lillah.
NISAA-The Fourth Ruku
23. Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful.
24. And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.
25. And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women; this is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.
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This Ruku relates to the marriage and gives the detail to the women that the Muslims are disallowed to marry; there are three things that disallow the marriage to them in which one is the most respectable relation to them; second is the relation by milk and the third is by the reason of marriage that some women might not be taken into marriage as they are the relatives to the wife; the AAYAT states that “(O Muslims) - forbidden unto you are your mothers, and your daughters, and your sisters, and your father's sisters, and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers (by the relation of milk), and your foster-sisters (by the relation of milk), and your mothers-in-law, and your step-daughters who are under your protection that are born of your women with whom you have had the sexual relation; but if you have not had the sexual relation with them, then it is no sin for you (to marry their daughters) - and the wives of your sons who are of your own loins (i.e. they are not your adopted sons); and also forbidden is that you should have two sisters together (in marriage), except what has already happened in the past; Allah is Most Forgiving and Most Merciful”; note that mothers include the grand-mothers too while the daughters include the grand-daughters too; note also that the sisters include half-sisters too wherever they are mentioned at the AAYAT and this also that he is disallowed to marry his step-daughters even if they are not under his protection; the Hadith also prohibits to marry the niece (paternal or maternal) of the wife or her aunt (paternal or maternal) while she is in his marriage just as her sister would not be taken into marriage while she is in his marriage; the books of FIQH give the detail to this and I, MSD, have provided the rulings of QUDURI (one of the books on FIQH relating to the HANAFI-School) at the net which also clarifies the matter well; the next AAYAT relates to the same matter which tells that those women who are already in marriage of someone, are disallowed for the Muslim man to marry (the word MUHSANAAT is used that means “the protected women” to denote those women here who are married to someone while the same word is used in this Ruku ahead to mean the woman that is not the slave-woman but the woman under the care of her family especially of her father so the woman is either protected under her husband’s care or either under her father’s care); however, if these MUHSANAAT become the slave-women by the reason of coming into the custody of the Muslim men and they are distributed among the Muslims by their commander in-charge as the booty received from the war then it is allowed for them to gratify their sexual needs from them when in their custody even if they are married women (as their marriage would then become null and void); this is the command of Allah and except for the women mentioned and the married women, Muslims are allowed to marry other of women (that are Muslims or Christians; though they are allowed to marry women even from among Jews but it is most highly feasible to avoid any such marriage in these current times) for whom they would care to pay their MEHR (the amount to take them into their marriage) and for whom they would care to make their wives and would not ask gratification of sexual needs without the honest wedlock; so the man has to care necessarily for them in both the tangible and the intangible so they must announce their marriage, care about their respective responsibilities and have the most high trust upon each other so that the marriage remains happy; so as the man takes benefits from his wife, he must provide her the agreed dowry due to her though he might provide more than her due amount if they both agree upon that afterwards; Allah certainly is Most Knowing and Most Wise; Al-Hamdu Lillah; but whoever among the Muslims is not capable financially to marry the good Muslim protected woman (in her father’s care) and finds marriage necessary for himself then he should marry any of the good Muslim slave-women (as that would ask for much lesser amounts to pay her as MEHR and for much lesser care of the liability towards her); and Allah knows the belief of everyone much better than anyone (so He knows about the status of the belief of the man and the slave-woman whom he intends to take into his marriage); the men and the women both relate to each other in compatible manner (and their difference in physique is complementary); so the Muslim man in the need to marry should marry the slave-woman by the consent of her master and provide her with her due MEHR according to the accepted norms of the place as to make her the truly protected woman in his care whereas she is neither debauched (who asks for more of the sexual gratification that is out of this wedlock) nor of any loose conduct (who ask for paramours even when she is in this wedlock); now when these slave-woman are in the wedlock and then they commit FAHISHA (i.e. the most shameful of sins and that is adultery), they would be punished by half of the punishment extended to the free women that are in protection; but this relates only to that Muslim man who is unable to control his sexual desire and fears to commit adultery so the better thing certainly is that he develops his control with SABR (i.e. uncaring attitude towards the worldly things) in this issue rather than ask for marriage to such slave-women (who might be led towards debauchery or loose conduct); but if he is incapable to take-up SABR at this issue and marries any of slave-woman, Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah.
NISAA-The Fifth Ruku
26. Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise.
27. And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation.
28. Allah desires that He should make light your burdens, and man is created weak.
29. O you who believe - do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you.
30. And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah.
31. If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering.
32. And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things.
33. And to everyone We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely Allah is Witness over all things.
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Before proceeding to the note for the fifth Ruku, I, MSD, would provide a brief note on slavery that might clarify my note for the previous Ruku even more; note that at those times, the female captives of the war were distributed among the warriors like the male captives and being female they had to care for the sexual needs of their respective masters while the male slaves had to work all day long to pay the certain amount that their respective masters had assigned for them to earn for them daily; note that if the slave-girl became pregnant from the husband she had when she was a free-person, she was not to be asked any nearness by her master until the child-birth; the slave-girl that had husband among captives did not remain married to him so when she was given by the commander into the slavery of some man that had attended the war, he was allowed to ask her to care for his sexual needs; the matter is obsolete now and insha-Allah, it would never occur in the life of the Man ever again; note that Islam did not initiate this practice nor did it appreciate it rather it gave such commands that related to slaves (for both male and female) that led to their emancipation with time; here detail is not possible yet please note in brief that Islam asked to treat slaves with respect, it asked to release them from slavery in compensation of few commands of Allah that their masters could not fulfill, it asked not to give any of female slaves to men for sexual reasons except by marriage (and once the slave-woman was married to someone, her master was disallowed to have sexual relations with her as that now was the right of her husband), it asked to release the female slaves if they become mothers to their children, it asked not to stop them from becoming MUKATAB i.e. those male and female slaves who asked release by paying-out some amount for their freedom and in addition to these, it asked in many other ways too to free slaves; with that, it also asked not to make people slaves to the extent possible at those times and this was the best that could have been done when the custom of slavery prevailed when women outnumbered men most highly; please note that the men fell at the battle-grounds in those days in scores while the number of battles was high too; the last Prophet Muhammad (PBUH), who also was the last Messenger of Allah, certainly dealt with this issue of slavery most beautifully by applying the commands of Allah in practice at that given time and place that did set the good pace for its total elimination ahead; Al-Hamdu Lillah; now, this fifth Ruku commences by telling that Allah intends to clarify to the Muslims (the issues relating to women that affect them and that especially relate to their honor and this clarification would continue ahead for some AAYAAT) and to guide them towards the manners in which the previous peoples used to tackle their issues and to turn to the Muslims mercifully (so Allah would provide both this guidance and the expression for the care towards the Muslims so that they take the righteous manner to live their lives, after the clarification of the issues relating to the woman in this Surah ahead; this needs to direct Muslims to respect the last Prophet Muhammad PBUH most highly and to care for the Islamic commands together for the social life as Muslims; so the Surah deals with these matters explicitly); Allah certainly is Most Knowing and Most Wise; Al-Hamdu Lillah; Allah certainly does intend to turn to the Muslims mercifully (so that they live on their lives in the environment that cares highly about the righteous Islamic moral values) as there are persons that are slaves to their animal desires that intend that the Muslims deviate far away from the true path they are on; AAYAT-28 ahead states that Allah intends to lighten somewhat the liability of the Man in this matter (relating to women so He forgives those sinful things that lead to the major sin when the Man ultimately refrains from that major sin in practice) as He has created the Man weak at his inside in this matter; AAYAT-29 ahead prohibits taking the possessions of others except by such transactions that they make by mutual assent and prohibits to kill anyone (including their own-selves); note that the suicide would only take place when a sane person does develop the highest of depression due to facing of the most adverse outcomes of his past efforts or he does develop the highest of anxiety due to fearing of the most adverse features that he clearly finds coming upon him in the very near future; as the address is to the believers, AAYAT-29 soothes here that they must always remember well that Allah is Most Merciful to them as with that (when the believer knows well that Allah is Most Merciful and He only has the actual charge of all things to Whom he would appeal then), he would neither be depressed nor anxious upon any issue; Al-Hamdu Lillah; but whoever does this (the taking of the possessions of others unlawfully or/and killing willfully of any of the innocent Muslim persons), Allah would certainly put them soon into the hell-fire because for Allah, this is an easy task; note here that all Muslim persons that live at the same place where they do strive to practice Islam, must mutually care for the honor of each other (and the first couple of AAYAAT of this Ruku address this matter), for the possessions of each other and for the life of each other (and the second couple of AAYAAT here address this matter) and for the freedom to rightful actions of each other (the last part of the thirtieth AAYAT addresses this matter by assigning the words “UDWAN” and “ZULM” to the killing of any Muslim person that imply the innocence of the murdered and the willful wrong action of the murderer respectively); these comprise all of the major sins for the Muslims as it is possible to categorize all major sins into two broad categories; these are the ZULM (injustice) and FAWAHISH (the most shameful of activities); note that even SHERK (to take anyone equal in the power to Allah or to ignore His commands and instead, obey those persons who lead against Him in the issues of life) is the form of extreme ZULM by the Man; see also the note on the twenty-first Ruku of Surah BAQARAH; Al-Hamdu Lillah; AAYAT-31 ahead provides the high good tidings to the good Muslims most caringly that if they avoid the commitment of the most heinous major sins from which Allah has most clearly demanded to keep away (by the Quran) then Allah would forgive all the sinful activities that lead towards them and He would provide them entrance into the most honorable place to enter; note that these most heinous major sins include adultery/fornication, to accuse someone of it wrongfully (and abuse the Muslims habitually), theft of valuables, highway robbery & mutiny against the rightful caring Muslim administration (and the kidnapping of its citizens is also included in the mutiny against it); addiction to wines (and the intake of all prohibited foods) and also the unjust murder (and inflicting high wounds & troubles to the good Muslims); may Allah save all the good Muslims from these and other of the most heinous major sins; Al-Hamdu Lillah; the address now turns again to the issues of the woman as the AAYAT ahead tells that everyone ought to remain satisfied upon the manner he or she has been born and no one ought to ask the natural authority that Allah has provided to some over others at the worldly life; the Man would get his share of the good deeds that he has done at the worldly life and the Woman would get her share of the good deeds that she has done at the worldly life; every person of the Muslims must ask Allah for TOFIQ of opportunities for good deeds that might lead him/her to the most high quantity of the good deeds without the worry of becoming as someone other than his/her own-self; Allah is Most Knowing of all things (so He knows what good returns to provide to all those persons, whether they are men or women, for their good deeds); Al-Hamdu Lillah; Allah has provided the detail for the distribution of the wealth that the parents or the near relatives leave behind; the Muslim person who leaves much amounts at his death, would provide some of it (up-to the one-third maximum) to the person he has agreed to take as most close to him in his financial dealings; Allah witnesses truly everything that takes place (so He would certainly observe how the person deals with the matter without affecting any of his heirs adversely by his provision to his close partner); Al-Hamdu Lillah.
NISAA-The Sixth Ruku
34. Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great.
35. And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will affect harmony between them, surely Allah is Knowing, Aware.
36. And serve Allah and do not associate anything with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful;
37. Those who are niggardly and they bid people to be niggardly and they hide what Allah has given them out of His grace; and We have prepared for the disbelievers a disgraceful chastisement.
38. And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Satan, an evil associate is he!
39. And what (harm) would it have done them if they had believed in Allah and the last day and spent (benevolently) of what Allah had given them? And Allah knows them.
40. Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward.
41. How will it be, then, when We bring from every people a witness and bring you as a witness against these?
42. On that day will those who disbelieve and disobey the Apostle desire that the earth were leveled with them and they shall not (be able to) hide any word from Allah.
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The first AAYAT here declares that the men are overseers upon the women as Allah has given authority to some over some and because the men spent their finances on the women (as the man pays the MEHR to the woman at their marriage that is his liability and he sees to all of her genuine financial needs too at the married life); so the virtuous women would remain obedient to the husband and would remain loyal to him safeguarding in his absence (his honor by avoiding all disloyalty to him and his assets that are in her custody); however, if the husband fears that she is developing the attitude of extreme rebellion to him, he would admonish her as best as possible for him; if her attitude still shows that she does not accept his authority in the issues of life, he would leave her alone at her sleeping place (and he would take his bed apart from her at the room or elsewhere at the residence); then also if she is reluctant to accept his authority and to live under his command then that is something shameful for the woman and he is allowed even to beat her lightly (in such manner according to the Ahadith that he does not hit her at the face and the punishment does not leave any evident mark on her physique); note that Islam mostly asks for the corporal punishment where the offence is much shameful according to the Islamic teachings though here, he would take it as the last resort; if she ultimately gives-in and obeys her husband unconditionally, he must not search ways to impose his authority (as that would only denote his perversion in the matter); he must remember that though Allah has given him authority over her yet He certainly is Most Exalted and Greatest (so He would punish him on his unlawful doings against his wife who also is among His slaves); but with all said and done lawfully by the husband, their folk still find grudges between them, they would appoint one arbiter from his people and the other from hers and if they both (man and wife) intend to amend the situation towards peace, Allah would grant them the reconciliation between them; Allah certainly is Most Knowing and Well-Aware of the matters at heart; Al-Hamdu Lillah; AAYAAT ahead give the commands to the Muslims that are most basic to fulfill for them; they all must worship Allah without taking anyone as equal in power to Him because He only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; and they must treat their parents with utmost respect (with the attitude of EHSAAN without asking any returns for whatever financial and moral support they give to them at their status of weakness as they both also did care for them with love when they were weak); and they must care for their near relatives and orphan children and MASAKIN (those that have some financial resources but that is not enough for their necessities) and the neighbor that is near to the residence and the neighbor at some distance and the companion (for the short term) at their side and the wayfarer and those that are under their command as slaves; Allah does not appreciate those that are highly proud and much boastful; these are such persons who are niggardly (as their pride and their boast is on the basis of their wealth and their status respectively at their social circle) and who ask others too for niggardliness telling them that this only is good for them (so that those persons do not ask him to be generous); they hide what Allah has provided to them from His blessings (i.e. the knowledge of the fundamental principles of Islam to which they do not commit themselves); so Allah has prepared for the disbelievers the most disgraceful punishment (of the hell-fire); and even those persons that spend their finances just to make their name in charity and they actually do not have their belief upon Allah as the only true Lord and disregard AKHIRAT, they also would enter the hell-fire as the Satan has become the companion to such persons and whoever has him as his companion, that person does have the most bad companion; what adversity would have fallen upon them had they believed in Allah and in AKHIRAT truly and had spent from what Allah had given them; Allah certainly knows all about them totally well; but Allah would not show even little of injustice to the righteous persons and if they have only one of good deeds, He would multiply it and give even more of good returns for it by His own; Al-Hamdu Lillah; to understand the next AAYAT i.e. AAYAT-41, please note that at the first day of AKHIRAT (YAUMUL-HASHR), Allah would call all His Messengers (Salam on all of them) to witness against the peoples they were sent to; as such, Muhammad PBUH would also be called upon to testify against those who had rejected his call towards Islam; after him, the Muslims are liable to this task and they would have to stand at HASHR for it when they are asked for it; see also the note at AAYAT-143 of BAQARAH that is at its seventeenth Ruku; Al-Hamdu Lillah; the AAYAT-41 reads that “How will it be, then, when We bring from every people a witness and bring you, O Muhammad PBUH, as a witness against these?”; BUKHARI, the authentic book of Ahadith, reports a Hadith (in the booklet of the Prophetic commentary on the Quran) that tells that the last of Prophets Muhammad PBUH once asked one of his SAHABA to read the Quran in front of him and he started to recite Surah NISAA; as he read this AAYAT, the Prophet PBUH asked him to stop here whereas he saw tears in the eyes of the Prophet PBUH; the last AAYAT of the Ruku tells that on that day, those persons who had disbelieved and had disobeyed the Messenger PBUH, would highly wish if only they could become level to the earth; they used to hide the Truth at the world from the people around yet on that day, they would be unable to hide anything about their-selves from Allah, the true Lord; Al-Hamdu Lillah.
NISAA-The Seventh Ruku
43. O you who believe - do not go near prayer when you are intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.
44. Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way.
45. And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper.
46. Of those who are Jews (there are those who) alter words from their places and say: we have heard and we disobey and - hear, may you not be made to hear – and - Ra’ena, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): we have heard and obey, and hearken, and Unzurna it would have been better for them and more upright; but Allah has cursed them due to their disbelief, so they do not believe but little.
47. O you who have been given the Book - believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed those who violated the Sabbath, and the command of Allah shall be executed.
48. Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin.
49. Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone.
50. See how they forge the lie against Allah, and this is sufficient as a manifest sin.
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The first AAYAT of this Ruku prohibits reading of SALAH in the drunk state; AAYAT-219 of BAQARAH had stated 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 and AAYAT-219 of Surah BAQARAH provided the first of them; the second is this that is Surah NISAA-43 that asks not to go near the SALAH when intoxicated and the third came at Surah MA’EDAH-90 that finally prohibited it; 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; though the AAYAT here did not prohibit it totally, it asks the Muslim person to remain aware of what he is saying at SALAH and that also implies that he must care to what he says at the gathering that promotes the Islamic teachings; the AAYAT also prohibits him to read SALAH when in the need for GHUSL (Bath); note that GHUSL is necessary after the intimate relation that the man has with his wife though this prohibition is relaxed when he is at travel and has the drinking water with him in limit while he finds that there is no water around; when he is afflicted with some physical problem or at travel or he has relieved himself from the call of the nature or he has had the intimate relation with his wife and with any of these, he does not find water to purify himself for the SALAH or if the water is highly scarce at the vicinity then he would make TAYAMMUM that means that he would use clean dust for purity; he has to hit the clean dust two times in which the first is to wipe his face once and the second is to wipe both of his hands up-to elbows once; note that it substitutes for both the WUDHU and the GHUSL at necessity when the water is highly scarce; Allah certainly is Most Pardoning and Most Forgiving; Al-Hamdu Lillah; the AAYAT ahead asks if the Muslims have not seen those to whom Allah had given many of the commands (by Torah) but they opt only to live upon the error leaving the true guidance provided to them and they even intend that the Muslims too fall into the error; Allah certainly knows your enemy (and this implies that they are among the Jews whom Allah has cursed for all times at all places due to their extreme wrong-doings as the next AAYAT states clearly); but you Muslims do not have to worry of their conspiracies when you are attentive to Allah as He certainly knows well how to deal with these bad persons; He only is your true Friend and He only is your true Helper; Al-Hamdu Lillah; this enemy is among those Jews who change the speech from its placement (that means they speak in such manner using such terms that seem acceptable to the hearing person yet they intend for such meanings by them that also are valid for them that disrespect the Prophet PBUH or that disrespect the teachings of Islam); they give such statement that mean that they have heard yet they have denied the obedience (speaking the last part in the most extreme low voice); and they say that everyone should hear without caring to hear; and they address the Prophet PBUH in such manner by the twist of their tongues that it means “O our shepherd” (see the note on BAQARAH, the thirteenth Ruku); and they take-on and spread such discussions that might bring criticism to Islam according to their viewpoint; instead of these they should have said plainly that they have heard the Truth and they have accepted it and everyone ought to listen to it for certain; also, instead of terms that they used to cause disgrace to Islam, they should have said UNZURNA “do care for us” but the fact of the matter is this that Allah has cursed them because of their disbelief in the Truth so they would not accept it for certain except for some meager quantity; the AAYAT ahead addresses the people of the Book (the Jews and the Christians) to believe in what Allah has descended (i.e. the Quran) that verifies the book that they have with them (i.e. Torah) before He alters (erase the markings on) their faces and so He turns those faces towards their backs or He curses them in such manner in which He cursed the persons related to Sabbath (this incident is recorded in some detail at the Ruku-21 of Surah AARAAF where the narration tells that they were altered to the looks of the disgraced apes); whatever Allah wills, does certainly take place; Al-Hamdu Lillah; the next AAYAT is soothing for the true Muslims that Allah would forgive all of sins for whom He wills except for SHERK (this word means to reject Allah as the only Creator of all the creation or/and challenge His authority by doubts about His attributes or/and to reject Him as the only true Lord of all the creation who actually has to be obeyed; others that are His creation would only be obeyed when their directions do not challenge His obedience in any way; Al-Hamdu Lillah RABBEL-AALAMIN); whoever does SHERK, he actually commits the most tremendous of all the sins (may Allah save all the Muslims from this biggest of all the sins; Al-Hamdu Lillah); the person involved in SHERK, if he does not ask for (and receive) forgiveness from Allah and His mercy at the worldly life, would have no hopes at AKHIRAT to save himself from the most terrible punishment of the hell-fire; the AAYAT ahead asks if the Muslims have not seen those that by their own statement, claim to purify themselves (these were/are among the Jews that take their-selves as near to Allah and His favorite whatever they do; see Surah MA’EDAH-18; note that Surah AALE-IMRAN-75 tells that they did not consider deceiving the Muslims as any sin as we all have studied at the note on the eight Ruku of AALE-IMRAN); the AAYAT says that it is Allah only Who purifies whoever He wills and no one would be treated in any unjust manner, even not little of it; so then see how they have devised the most extreme fib against Allah (by their statement that they are purified) and that fib is enough to designate their statement as clearly a manifest sin; they would see at AKHIRAT clearly what filth they had put upon their-selves; Al-Hamdu Lillah.
NISAA-The Eighth Ruku
51. Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe.
52. Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him.
53. Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone.
54. Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom.
55. So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn.
56. (As for) those who disbelieve in Our AAYAAT, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise.
57. And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them forever; they shall have therein pure mates, and We shall make them enter a dense shade.
58. Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing.
59. O you who believe - obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the apostle, if you believe in Allah and the last day; this is better and very good in the end.
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This Ruku commences by asking the Prophet PBUH (and the Muslims) if they had not seen such persons who have some sound knowledge of the book (i.e. Torah) yet they believe in idols and TAGHUT (such persons at authority who command against the commands of Allah) and they say without any remorse that the disbelievers in Islam are better than the believers in Islam; note that some of Jews had said about the polytheists of Makkah that these are better in practice than the Muslims though they knew well that the Prophet PBUH had presented basically the same good teachings that all the Messengers of Allah had provided before him; as these Jews praised the polytheists who worshipped idols and took advice from such chiefs that guided their followers against the commands of Allah, they were counted too among those and addressed as the believers in idols and TAGUT; these all are such persons whom Allah has put His curse upon; and whom Allah does curse, nobody would find any helper against Him for such persons, neither at their worldly lives nor at AKHIRAT; do they think that they also have some portion of authority so in that case, they are so very niggardly, so very selfish and so very unfeeling towards all the people (that are the Muslims) that they would not have provided anyone even (something equivalent to) the covering thread upon the date-stone; or do they feel extreme jealousy to the people (that are the Muslims) due to what Allah has provided them from His blessing from the lineage of Ismael-AS (that are the Holy Book Quran and the HIKMAT i.e. the guidance to practice it by the direction of the last Prophet Muhammad PBUH and such authority that they live their lives according to their true Belief); so they must remember that Allah only had provided the descendants of Abraham-AS (that were from the lineage of Isaac-AS) the book (Torah that He gave to Moses) and the HIKMAT (by the teachings of Jesus Christ-AS) and even the authority to live as the righteous persons (by providing David-AS the huge kingdom much before Jesus-AS); Allah certainly does whatever He wills and nobody else but He only decides what He would provide to whom that might be tangible or intangible; Al-Hamdu Lillah; so there were among them who believed it and there were also among them who showed abhorrence to it vehemently (and this even is the case at these times of Muhammad PBUH); so for them all, the most scorching fire of the hell suffices as their chastisement; those who reject the signs of Allah that He had provided to them (and those are the book, the HIKMAT and the good authority to practice them), Allah would soon enter them into the hell-fire and as their skins are thoroughly consumed, He would change them to other skins so they taste on the torment; note that the feelings relate to the skin and if that turns senseless, the torment would not be felt as the message for the pain to the brain is disrupted; Allah certainly is Mighty (so He would provide them their chastisement) and He certainly is Most Wise (so He would provide new skins to them so their torment does not end); as for those who believed in the Truth and did all the good deeds, Allah would very soon enter them into the JANNAAT beneath which flow the beautiful streams where they would abide forever ahead and where they would have beautiful wives that are named as HOORS who have been purified in all manners (as they would be free of all physical menaces and would be most faithful to their husbands) and Allah would enter them at the most soothing plenteous shade (so the surrounding would be most beautiful there with pure female companions for the men; the virtuous women would become HOORS and would accompany their virtuous husbands there and if their husbands do not find entrance to JANNAH, they would be married to some other of virtuous men so every person is married there); Al-Hamdu Lillah; the last two AAYAAT of the Ruku tell the Islamic principles for the executive, judiciary and legislative personnel at the Islamic country; the first of these reads that Allah commands the Muslims to render back trusts (the responsibilities that relate to tackle the collective affairs of the people in general) to whom they are due; this means that the persons at authority anywhere must come to it by showing their worth for that post and also that they must care to give the people their due rights by their authority; and when the Muslims judge between the people, they must judge with complete justice; this means that they must judge keeping the Islamic law in view about the issue and they must develop no such hopes that they would attain more power if they judge the issue wrongly and no fears to lose their existing power as they judge the issue rightly; they must care for the command of Allah to the best of their knowledge and for nothing else; Allah certainly guides the Muslims towards the right path and Allah certainly is Most Hearing of all issues (so He would care for the plea of the person to whom any wrong is done) and Most Seeing of all issues (so He would decide according to justice for him and He would decide against all those who commit wrongs by their authority); Al-Hamdu Lillah; the last AAYAT of the Ruku guides the true Muslims to obey Allah and to obey His last Messenger PBUH and listen to those good Muslims among them who are at the authority (due to their posts at some significant executive council or because of their posts at the Judicial system); note that this AAYAT guides ahead that if there is any notable dispute that is among any of the ordinary good Muslims (who is most prominent in the Islamic learning) and among those good Muslims who are at the authority then all of them must refer the issue to Allah and His last Messenger PBUH if they all truly believe in Allah and the Day of Judgment; this tells that all the Muslims would actually obey Allah (as He has commanded them in the Quran) and His last Messenger Muhammad PBUH (as they find his directions in the authentic SUNNAH); so the obedience of the good Muslims at authority is conditional as it must conform to this actual obedience otherwise it has no validity for the Muslims living in general at that Islamic environment; Al-Hamdu Lillah; this is the highly better attitude (at the worldly life) and the best in the result (at AKHIRAT); Al-Hamdu Lillah.
NISAA-The Ninth Ruku
60. Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Satan, though they were commanded to deny him, and the Satan desires to lead them astray into a remote error.
61. And when it is said to them: Come to what Allah has revealed and to the Apostle, you will see the hypocrites turning away from you with (utter) aversion.
62. But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: we did not desire (anything) but good and concord.
63. These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning their-selves.
64. And We did not send any apostle but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.
65. But no - by your Lord - they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any strait in their hearts as to what you have decided and submit with entire submission.
66. And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them);
67. And then We would certainly have given them from Ourselves a great reward.
68. And We would certainly have guided them in the right path.
69. And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good and good company they are!
70. This is grace from Allah, and sufficient is Allah as the Knower.
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The Ruku commences by asking if the Prophet PBUH (and the Muslims) had seen such persons who claim to believe in what has been provided to him (i.e. the Quran) and in what has been provided before him (i.e. Torah) but who ask judgment for their cases from TAGHUT (those satanic persons at authority who give rulings against the commands of Allah) though they have been strictly commanded not to believe (or respect) them; note that these persons were hypocrites and the fact of the matter is this that the Satan led them astray far & far away; whenever they saw that they were at the wrong side of some matter, they tried to take the verdict from the chiefs of the Jews where they had hopes that they would win their case though they should not have opted to ask judgment from the Jews as they claimed verbally that they were among the Muslims so that claim demanded that they seek the judgment of all their issues from the Prophet PBUH; the AAYAT ahead tells that they are such persons that when they are told to come near to what Allah has descended and near to the Prophet PBUH, the Prophet (and the Muslims) find these hypocrites turning away from the Prophet PBUH in utter disgust; so how it is that whenever any intense trouble falls upon them due to their own doings then they come to the Prophet PBUH and take oath that even if they did ask judgment from anyone else, that was only as the harmonious gesture to them and as some conciliation; but Allah knows well what is in their hearts so just ignore them and admonish them and tell them about their own-selves (the intentions behind their attitudes) in plain words; all peoples must understand this well that when Allah sends His Messengers, they have to be obeyed by the will of Allah (it is difficult to obey someone among the mankind for the Man but the notable point here is that the Messenger is not only one of the ordinary persons among the human-beings but he also is the Messenger of Allah; it is in this status that the Muslims have to obey Muhammad PBUH as Allah has told by saying “by the will of Allah”; so the SUNNAH of the Prophet PBUH is the second source for the Muslims which keeps them to Islam practically); so whenever the persons (in whom Allah has raised Muhammad PBUH, His last Messenger) who had done injustice to their near ones (and even their own-selves), would have come to the Messenger and would have asked Allah for mercy and the Messenger also would have asked Allah for mercy for them, they would have found Allah Oft-returning (to mercy) and Most Merciful; AAYAT-65 here elaborates in the most clear terms that the true Belief in Islam needs to ask the judgment for all issues by the SUNNAH of the Prophet PBUH and then accept it with all the acceptance of the heart; the AAYAT reads that “Nay; By your Lord! they do not believe truly until they make you (O Prophet) the judge of that which has become some matter of dispute among them and then they do not find any resistance in their hearts as to what you have decided and submit with entire submission”; the Ruku guides that Allah gives only such commands that they are able to fulfill while He could have commanded them to kill their near-ones or to leave their homes and then they would not have been able to fulfill these strict commands except for those very few persons among them who did accept Islam truly and did become highly committed to fulfill all the commands of Allah; if these hypocrites would have accepted what they had been asked (to take the judgment of the Prophet PBUH for all their disputes), it would have been much better for them (at the worldly life) and would have strengthened the belief of all of them leading it to become the true Belief (to get the true success at AKHIRAT); so then certainly, Allah would have provided them from His blessing utmost high returns and would have guided them to the true path of life (i.e. Islam); AAYAT-69 ahead tells that whoever becomes the true Muslim by the obedience to Allah and to the Prophet PBUH so most certainly, all these persons would also be among those persons whom Allah has blessed; 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 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; note that NABIYYEN are also among SIDDIQIN, SHUHADA and SALIHIN; note also that SIDDIQIN are also among the SHUHADA and SALIHIN while SHUHADA are also among the SALIHIN; that DUA which Allah has taught the seekers of the Truth in Surah FATIHA, indicates all these four categories where the person asks Allah “the path of those upon whom You have bestowed favors”; so most certainly, these are the best of companions and even if at different ranks at JANNAH, they would remain in touch with each other; this is the specific blessing (of Allah upon the Muslims that He has raised His last Messenger from among them so that they all obey him for their practical guidance; the term used here is AL-FADHL i.e. the specific blessing) so that they would be able to find the Guidance to the right path with ease and this also is in favor of the Muslims that Allah is Most Knowing (of whatever is in their hearts) so He would certainly care for them highly on their good intentions; Al-Hamdu Lillah.
NISAA-The Tenth Ruku
71. O you who believe - take your precaution, then go forth in detachments or go forth in a body.
72. And surely among you is he who would certainly hang back - If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them.
73. And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune.
74. Therefore let those fight in the way of Allah, who sell this world's life for the hereafter; and whoever fights in the way of Allah, then either he is slain or either he is victorious, We shall grant him a mighty reward.
75. And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: O our Lord - cause us to go forth from this town, whose people are oppressors, and give us from You a guardian and give us from You a helper.
76. Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the Satan. Fight therefore against the friends of the Satan; surely the strategy of the Satan is weak.
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The first AAYAT of the Ruku guides to care about the “safety first” and then to advance (to challenge the enemy) in small units or to advance together; there are such persons in the Muslims (that are the hypocrites) among whom someone does say in relief if some trouble befalls upon the true Muslims that it was good that he was not accompanying them as this he takes as being among those who are blessed by Allah; note that the Quran tells about those whom Allah has blessed that they relate to success at AKHIRAT while hypocrites that are given to the worldly life, take the blessing of Allah as safety from the worldly troubles that might threaten their lives; and if Allah provides the Muslims some of the benefits of the worldly life (the term is FADHL that is bonus received as the blessing of Allah for the true Muslims at the worldly life), he does say as if there is no loving relationship between the Muslims and him, that only if he had also been with the Muslims, he could also have achieved such high success; note that in their view, the Muslims were other than them so their benefits were not something to rejoice for them unless they personally got some of it and in their view, the success related to achieve gains of the worldly life as they had very little care if any, for the true life at AKHIRAT; AAYAT-74 tells the hypocrites that if they really care to achieve the true success then they would have to challenge and even physically fight the disbelievers in the way of Allah as this is how those who do care for AKHIRAT live their lives; they leave all the comforts and luxuries of the worldly life (caring to live here upon necessities only which is the asking of SABR i.e. the rightful patience for AKHIRAT); certainly, whoever fights in the way of Allah and he is killed in that or he is among the conquerors, he would receive most high good returns in both these cases (as the true success is at AKHIRAT); the AAYAT ahead addresses the true Muslims specifically, urging them to fight-on against injustice by asking them why should they not fight the disbelievers (at Makkah) while the weak persons that are among the men, the women and the children, are crying out that O our true Lord; emancipate us from this town that has most unjust persons and raise for us someone from Your highest significant blessing who really is the guardian to us (as he would feel troubled for us and would have the true soft sentiments for us) and raise for us someone from Your highest significant blessing who really is the virtuous assistant to us (as he would stand against our oppressors physically and fight on for our emancipation); Al-Hamdu Lillah; the last AAYAT of the Ruku points out the simple fact that the true Muslims fight-on in the way of Allah while those that intend to live by the satanic life-style (that they had carved by their own selves without any care to the Guidance to the right path), they fight on in the way of such persons who guide against the commands of Allah; the true Muslims ought to fight these assistants of the Satan; the AAYAT implies here that it is well to note that whatever the Satan plans, it would lose any effect on the mankind in the long-run; note that the most recent history of the Man also does point out that all the man-made systems did lose effect by time and though some were engineered for seventy years or so, yet ultimately they did lose because most certainly, any system that challenges the commands of Allah would ultimately lose it grounds; Al-Hamdu Lillah.
NISAA-The Eleventh Ruku
77. Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo - a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: our Lord - Why have You ordained fighting for us? Why did You not grant us delay to near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone.
78. Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)?
79. Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as an apostle; and Allah is sufficient as a witness.
80. Whoever obeys the Apostle, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them.
81. And they say: Obedience. But when they go out from your presence, a party of them decides by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector.
82. Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.
83. And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Apostle and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Satan save a few.
84. Fight then in Allah's way; this is not imposed on you except in the relation to yourself, and rouse the believers to ardor; maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment.
85. Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and Allah controls all things.
86. And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things.
87. Allah, there is no god but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than Allah?
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The Ruku starts by indicating that there are yet such weak persons (in their belief) among the Muslims who are happy to fulfill the Islamic commands when they are asked to restrain themselves from challenging the disbelievers and observe the SALAH and pay the ZAKAH; but now, as they are asked to fight the disbelievers in the way of Allah, there is a faction among these weak persons who show extreme fear of these disbelieving persons that they ought to show only for Allah; in fact some of these few even show more of the fear than that; these weak persons among the Muslims ask Allah why He had commanded them to fight the disbelievers and why He did not provide them the ample time to conform to such practice of Islam that goes without challenging the disbelievers; Allah tells Muhammad PBUH, His last of Messengers, to reply that the benefits of the worldly life are for some limited time and care to the actual life of AKHIRAT is much better by keeping to TAQWA to Allah; these weak Muslim persons (when they do overcome the hopes that they might have towards the world and the fears that they might have towards AKHIRAT) must understand well that by taking-up JEHAD against the disbelievers, they would not be treated unjustly anywhere; note that the worldly life actually is the examination for the Man and the eternal life of AKHIRAT (that would disclose the result to this examination) depends upon it; note also that the weakness of the Muslim person to challenge the disbelievers is due to the hopes that he might have towards the worldly life with all the set-up he has made for it and that in turn, does lead him to the fear of death; AAYAT-78 ahead tells that what is the use of fearing death and of trying to avoid it when it would find them even if they take shelter at the well-built lofty towers; there are among these weak Muslim persons, such thoughtless persons too who say when any of good situations touches them, that this is from Allah and when any of troubles touches them, they blame the Prophet PBUH for it; many of the Jews and also the hypocrites were also included in saying such things but they said it in the hostility to the Prophet PBUH to disgrace him; Allah tells the Prophet PBUH to tell them clearly that all that touches the Man, is from Allah as nothing would happen without His permission; the AAYAT criticizes their stupid statement by the words that what has happened to these unintelligent people that they do not even come near to grasp the meaning of any of happenings; the AAYAT ahead denotes the fact in most plain words that whatever good that touches them, it is from Allah (as He provides the blessings to the Man even without any of his efforts at the worldly life) and whatever adverse that touches them, it is from their own wrong-doing (as Allah puts troubles to the Man here only when he asks for it by his own adverse attitude; see Surah RUM-41 and Surah SHURA-30); and Allah certainly has sent you O Muhammad PBUH as the Messenger to all the peoples of the world and Allah is keeping record of all the persons as He is the true Witness to all their doings; Al-Hamdu Lillah; AAYAT-80 points out that whoever obeys the Messenger PBUH, he obeys Allah; it implies that the obedience to the Messenger PBUH is the worship of Allah; note that many of NASARA (the Christians) made Jesus-AS the object of worship while Islam asks to obey Muhammad PBUH which would remain the worship of Allah; the notable point is that when the Messenger asks his addressees to obey him, he means that they should obey him as the Messenger of Allah and he would give them the directions how to apply Islam (the commands of Allah) into their lives; therefore, to obey him in the capacity of the Messenger of Allah is to obey Allah only (and that is the worship of Allah only); so AAYAT-80 points out that “Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, We have not sent you as a keeper over them”; Allah asks Muhammad PBUH to provide the message of Islam to all peoples of the world (after him, the Muslims would do this task as much as possible for them till the last day of the world) but He does not ask him to see that the persons he gives the message of Islam, do accept it; he certainly would not ask them to disbelieve but he would ask all his addressees to accept that Allah only is the Creator of all the creation so this implies that other than Him, everything is His creation; and he would ask all his addressees to accept that He always has all His attributes so 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); and he would ask all his addressees to accept that He certainly is the only true Lord so this implies that they all have to obey Him truly in all aspects of life; Al-Hamdu Lillah; and the hypocrites say that they do obey the Prophet PBUH but when they leave you Muslims, they say other than this statement at nights (when among their own fellows); Allah is keeping the record of everything so just ignore them and have total trust in Allah; certainly, Allah is the true Provider of safety; the AAYAT ahead asks them if they have not pondered upon the Quran; the simple thing is that if it had come from someone other than Allah, the true Lord, they would have certainly found many of errors in its text (and its teachings); note that this certainly is an accepted matter that no man is perfect and whatever someone does even with much quality of expression in his work and with much quantity of knowledge in his work yet his work certainly would have faults and sometimes evident errors; the Quran does not have any errors neither in its text nor in its meaning anywhere and though it descended on Muhammad PBUH many centuries ago yet among all the facts (not theories and any of hypothesis) that have come to light for the Man since then, there is none that might challenge it with some validity; there are such persons among the Jews and the hypocrite persons who spread any of issues that relate to affect the security or cause the fear (among the Muslim citizens); though if they had directed it towards the Messenger PBUH and those Muslim persons that have the authority to guide all persons among them then some of those at authority who are committed well to investigate issues, would have known well how to decide the issue and what attitude (individual or collective) to take for that; with the follies that even the Muslims commit in this matter that they blurt out everything that they come to know at gatherings, it actually is the care of Allah to the Muslims (that he raised the last of His Messengers in them) and His blessing (i.e. the Quran) due to which they keep to Islamic teachings collectively though if that was not so, the Satan would have led them by his pursuance to his obedience, away from the right path of Islam; note that this AAYAT tells that the Muslims must be very careful to speak-out about some issue that they have come to know and that they find as highly sensitive to cause unrest in any manner in the environment they live-in because it is the sense of good citizenship that they direct it towards those at authority who have the charge of matters at the environment and also, who have the good sense to tackle it such that they keep the security and the integrity of the place intact; Al-Hamdu Lillah; another important thing that it points out is that there are limits to the freedom of expression as it must not challenge the security of the place that urges the men to fight among their-selves (as it would be injustice to all there) and it must not cause any threat to the decent living of the Muslim women there (as it would then become the cause to urge the most shameful attitude among them) so please note this well that the Muslims must avoid all the injustice and all the shameful attitudes as better as they can; Al-Hamdu Lillah; still another important thing here is that Allah forgives much of wrongs of the Muslims so He does not put troubles to them due to all adversities that they commit (as Surah SHURA-30 points out too with other of AAYAAT) and He certainly cares most highly for them; Al-Hamdu Lillah; AAYAT-84 is notable in the matter of QITAL (challenging the disbelievers) as it asks the Prophet PBUH that though he has the responsibility to call every person towards the true path yet he has the responsibility to act upon Islam only for his own self; so for the matter of discussion, if no one responds positively to it, he still has to do the task for his own self; note that when ABU-SUFYAN retreated from UHUD with his forces, he had challenged the Muslims by telling them that they would come again the next year at BADR and this AAYAT, though general in its application, descended for this occasion; the AAYAT tells ahead explicitly that Allah would very soon stop the disbelievers (in their power to challenge Muslims) and when the Prophet PBUH reached the battlefield of BADR, the forces of Makkah never came to combat; Allah certainly is Most Powerful in challenging (the disbelievers in their worldly lives) and Most Strict in inflicting the punishment (to the disbelievers in their lives at AKHIRAT); whoever recommends someone for some good task, he also has the good part in it (so the Prophet PBUH would go on with the TABLIGH of Islam) and whoever recommends someone for some evil task, he also has the badness of that evil (so the disbelievers to Islam would certainly see that very soon); and Allah certainly has the control over all things; when the Muslim person is greeted with a worthy greeting, he should return it in better terms or at-least in the same manner; Allah certainly would take account of all things; this implies that the Muslims should not take even the exchange of words for each other as little of things; this also tells about their attitude to life and that certainly is most important; the Muslims would necessarily show courtesy to each other as this is one of the traits to their living while speech with abuses and curses (even as some manner of speech with no harm intended) do harm this virtuous manner of living; the Ruku had just guided us at AAYAT-83 that the freedom of expression does have its limits; the Muslims need to be careful in their speech as that even is accountable and this also is the message of Ahadith; the last AAYAT gives the final touch to all the teachings of the Ruku by indicating the true reason for all attitudes of the Man that he must remember always that Allah only is the Creator of all that is created (and everything is created except for Him Who is the true Lord; Al-Hamdu Lillah) and he must remember that He would gather each of all the peoples of the world at the Day of Judgment which certainly would take place, to present their specific results to them as He only is the true Lord; he must remember that most certainly, Allah is Most Truthful; Al-Hamdu Lillah.
NISAA-The Twelfth Ruku
88. What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to disbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err? And whomsoever Allah causes to err, you shall by no means find a way for him.
89. They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah's way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper.
90. Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them.
91. You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority.
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This Ruku (that comprises of four AAYAAT) asks the Muslims what has happened to them that they are disputing about the hypocrites whether they are among the Muslims or not; note that by using the term MUNIFIQIN (hypocrites), the Quran clarifies that they are not truly among the Muslims; these MUNAFIQIN were of three kinds and one of them were those who turned away from the battlefield of UHUD (they were mostly under the command of Abdullah Ibn UBAYYE); the second were those who had migrated but had not fully adjusted their-selves at Madinah and even intended to return to the life at Makkah (these were extremely few and with time, they did reconcile their-selves to living at Madinah) and the third were those who never migrated from Makkah to Madinah; though the first AAYAT deals with the first of these hypocrites yet the next two AAYAAT after it relate to the third faction (but please note here that all three might relate to the third faction); the first AAYAT tells clearly that they are not true Muslims and Allah has turned them (towards disbelief) due to some of their own wrong-doings; if the Muslims intend that these MUNAFIQIN accept the true guidance, they should understand this clearly that they are unable to bring them to the true guidance as Allah has turned them to disbelief; they must know that whom Allah curses, no one is able to guide him towards the right path; these persons are hoping that the true Muslims too come to disbelief so that they all are at the same level so the true Muslims must not befriend them unless they migrate to Madinah just as Allah has commanded them keeping their intention pure towards Allah (as they truly should come to Islam rather than asking the true Muslims to disbelieve); however, if they conclusively turn away from Islam then the Muslims would challenge them at war and capture them and kill them wherever they find them and they must never ever consider them as friends or assistants; however, if some of these seek the shelter of such tribe to which the Muslims have the treaty of peace or they present themselves to them in such manner that their hearts are reluctant to fight them or their own respective tribes, then the Muslims should better leave them to their own; they must take the matter in this context that if Allah had intended, He would have provided power to them over the Muslims and in that case, they would have fought hard against the Muslims; so when they do keep away from the Muslims and do not fight and also show the attitude of peace towards the Muslims then Allah does not provide any such way to the Muslims as to challenge them with their authority; the Muslims would find some others among these who would seem to ask to live in peace with the Muslims and also with their own tribe; however, the Muslims would see that whenever they are called to make mischief by the disbelievers around (by joining hands against the Muslims), they do show acceptance to that advice if they consider that beneficial for their worldly life; so if the Muslims do not see them as keeping away from the Muslims and as taking the attitude of peace towards the Muslims but in fact they take-up challenging the Muslims at war then they would capture them and kill them wherever they find them; Allah does give the Muslims the permission to show their authority upon them in such situation as they most certainly are deserving to it; Al-Hamdu Lillah.
NISAA-The Thirteenth Ruku
92. And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a covenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise.
93. And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement.
94. O you who believe - when you go to war in Allah's way, make investigation, and do not say to anyone who offers you peace: you are not a believer. Do you seek goods of this world's life - But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do.
95. The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward:
96. (High) degrees from Him and protection and mercy, and Allah is Forgiving, Merciful.
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This Ruku presents some rulings about the unintentional, and the intentional killing, of a Muslim person by any of Muslims; this is notable that though the Muslims would kill the disbelievers at the battlefield yet they have to be cautious where they are not certain about the belief of someone who challenges them or whom they challenge; it tells explicitly that it is not feasible that the true Muslim kills any of the Muslims; note that the Quran has used similar terms for three sets of words; one of these sets is Muslim and MOMEN (the Muslim and the true Muslim), QITAL and JEHAD (physical combat against the disbelievers and utmost physical/spiritual efforts against the disbelief), NABI and RASUL (the Prophet and the Messenger of Allah; the notable thing here is that Allah sends His Messenger to some specific nation); note also that the second term of all these words includes the first respective term at its fold so it is more significant than the first; it is possible that any of the terms in these sets is taken for its respective companion word wherever the text permits that and this needs good insight; Al-Hamdu Lillah; when the Muslim kills any Muslim accidentally where there was no intention to kill yet it happened (for instance, where someone shot at the prey that missed the target and killed some person or where the loaded gun fired accidentally without intention and killed some person); in this type, there is DIYAT (the blood money that amounts to the market price of 30630 grams of silver) plus KAFFARAH (compensation that is fasting for two consecutive months; the preferred option for this at those times as the Quran has asked, was that he could have freed any of his Muslim slaves as KAFFARAH; now this preferred option is obsolete and fasting remains the only option) though due to the absence of intention, it would not be mentioned as a sin; the AAYAT mentions ahead that if the person who is killed unintentionally, is the true Muslim yet he belongs to such tribe that is enemy to Muslims then the unintentional killer would only take-up the KAFFARAH; however, if there is some pact of peace between Muslims and his tribe, then the ruling would be the same as first that he would not only take-up the KAFFARAH but he would also pay the amount of DIYAT to his heirs; this is the manner to ask forgiveness from Allah and when this is done with high remorse, Allah might accept his repentance; Al-Hamdu Lillah; Allah certainly is Most Knowing (so He has provided the rulings that are most relevant to these heinous crimes; also, He would know what is in the heart of the unintentional killer and if his repentance is really acceptable) and Truly Wise (so He knows well what beneficial effect these rulings would cause at practice; also, if He does accept the repentance of the unintentional killer, He would certainly provide opportunities to him to compensate for his erroneous doing so that he proves his sincerity); Al-Hamdu Lillah; the next AAYAT is very strict that tells about the deliberate killing of the Muslim person; it reads that whoever murders the true Muslim intentionally, his punishment is the hell-fire where he would remain forever and Allah would put His wrath upon him and curse him and there is the most torturous punishment that is prepared for him; note that its ruling is that the intentional murderer would be killed in return to the crime he has committed (that is named as QISAS) unless the heirs of the murdered person pardon him taking DIYAT and even if only one of the heirs agrees to DIYAT, his life would be spared; others of heirs would also receive their respective shares in that DIYAT; AAYAT-94 (that is the third AAYAT of this Ruku) tells the Muslims that they should verify about someone who claims to be one of the Muslims and they should not say about him that it is his bluff only and he truly is not among the Muslims; this implies that when someone claims to be Muslim and there is nothing against that claim, the Muslims would accept his claim as Islamic teachings ask to see the ZAAHIR (manifest) in this issue so unless there is some worthy clear proof to reject his claim, he would certainly be taken as among the Muslims; however, note that those persons who claim to be Muslims yet they reject the authentic SUNNAH of the Prophet Muhammad PBUH in practice or do not take him as the last of the Prophets (and the last of the Messengers) of Allah or try intentionally to disgrace him in any manner, these all persons even with their claim to be among the Muslims are totally out of the fold of Islam; Al-Hamdu Lillah; note that it had happened that some of SAHABA (the companions of the Prophet PBUH) were travelling when they found a shepherd with many of his goats; he said SALAM to them but they thought him to be hostile to the cause of Islam and killed him thereby taking his goats in their possession; Allah sent this AAYAT to tell them that they had dealt the matter most unjustly and that only has happened because the reason at the back of their minds was to get the worldly assets; every person must know that Allah certainly has all the assets in His control and these persons too should remember that they also were like this when Allah provided guidance to them so they must verify such issues (whether at travel or at home) before taking any such drastic measures to deal with them; Allah certainly is Well-Aware of all whatever they do; those who keep away from the combat with the disbelievers without any valid excuse, are not equal in status with those who fight in the way of Allah by their possessions and by their lives; note that except for the battle of TABUK (where the Muslims marched on to challenge the Roman Empire in the command of the Prophet PBUH and so everyone who was able to fight among the Muslim men was asked to participate), the Muslims were not asked necessarily to fight the wars against the disbelievers; QITAL is such FARDH (obligation) that if some of the Muslims fulfill, it suffices for all of the Muslims unless the direness of the situation asks all to go for it; note also that at the descent of this AAYAT, Abdullah Ibn UMME-MAKTUM (who was blind) asked if he would also be counted among those who keep away from the combat, Gabriel-AS came with the part “GAHYRU-OOLIDH-DHARAR” (except for those who are afflicted with some affliction i.e. have some valid excuse; these three words are the smallest part of the Quran with which Allah sent Gabriel then for that blind man and for all those who really have some valid excuse); Ibn UMME-MAKTUM did attend a few battles where he stood raising the flag of the Muslims; the AAYAT reads that Allah has elevated the warriors who fight with their wealth and lives in the way of Allah over those who stay back from it; but Allah has promised His blessing for all of them; Al-Hamdu Lillah; and certainly Allah has elevated the warriors over those who stay back by keeping for them (at AKHIRAT) the most high good returns; Al-Hamdu Lillah; these high returns are the most exalted states from Him and forgiveness and high blessing; Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah.
NISAA-The Fourteenth Ruku
97. Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: we were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort
98. Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape);
99. So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving.
100. And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Apostle, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful.
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The first AAYAT of the Ruku states that when the angels come to inflict the death (at its time) over those who had been unjust to their own selves, they ask them in what things they were involved; note that in general, these persons that are mentioned here are those who do not try to change their surrounding (that is affected with evil) by bringing it to the Islamic manner of living (by JEHAD) or by leaving that surrounding for some better place to reside (by HIJRAT i.e. migration); however, this AAYAT especially indicates those persons that had good resources and ample ease to migrate from Makkah to Madinah yet hypocrisy (that came about due to their attachment to the worldly possessions and status) prevented them until they came face to face with their deaths; this ultimately leads them to live-on their lives by some conformation to the standard of the evil practice set by such surrounding; due to this conformation, they are termed as unjust to their own selves; when at their death, they present the excuse to the angels (that have come to cause their death) that they actually were very weak at their surrounding with no say in the issues of life, the angels ask them if the earth was not spacious enough for them to make HIJRAT to some better place; so they have led their-selves to the hell-fire and it is very bad place to remain-in; but for those who really are the weak persons among the men, the women and the children at an evil surrounding who really are unable to find the way to affect it positively for their virtuous living or who really are unable to find the way to some better place, such weak persons have the hopes rightly that Allah would pardon them; Allah certainly is Most Pardoning and Most Forgiving; for the last AAYAT of the Ruku, note that there were some persons who started their journey to Madinah to join the Prophet PBUH but their death got hold of them en-route; so the last AAYAT states that whoever migrates towards Allah, he would certainly find such place on the earth that is much wide for refuge and much spacious; and whoever leaves his home with the intention to live his life for Allah with obedience to His Messenger and he dies en-route at this process, he has shown his good worth and has claimed rightfully his good returns at the court of Allah (so he would be counted among those who migrated in the way of Allah); Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah.
NISAA-The Fifteenth Ruku
101. And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the disbelievers are your open enemy.
102. And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the disbelievers.
103. Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers.
104. And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope; and Allah is Knowing, Wise.
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The first of AAYAAT in this Ruku tell about QASR-SALAH (i.e. the SALAH, when read while traveling, is shortened; it is the reading of two RAKA’AH instead of four though SALAH that is normally of two RAKA’AH i.e. of FAJR or that is normally of three RAKA’AH i.e. of MAGHRIB is not shortened at traveling); the issues to note about it are that at how much stay QASR is valid; is any SALAH other than obligatory read at such time and place; what if someone combines two SALAH together at traveling; note that it is necessary to read SALAH by QASR (this means ‘to shorten’) while travelling as Allah has allowed reading it by shortening it at the travel when there is some fear of enemy’s attack but though the first condition about being at travel is necessary yet the second condition about having the fear of enemy is not necessary as the ULAMA have mentioned at Tafsir here; Al-Hamdu Lillah; it is said here at the AAYAT “And when you (Muslims) travel in the land, there is no sin on you if you shorten your SALAH if you fear that the disbelievers may attack you; verily the disbelievers are ever unto you open enemies”; note that the distance from the homeland at travel and the intention for the period of stay have remained of significance in QASR yet now, the distance is not much relevant in the matter though intention does count a lot here; though there is some difference of opinion at FIQH in this matter yet it is better to take-up QASR in SALAH when the person intends to stay away from his actual destination for 15 days or lesser; if he intends to stay away for more than this period he does not remain a traveler and he must read the SALAH in full; note that it is rational to leave the reading of MUSTAHAB-SALAH (the additional SALAH besides the obligatory) while traveling as QASR relates to FARDH (the obligatory); if the MUSALLI had to read any other SALAH, he would have read the FARDH in full and so there is no other SALAH at travel except for the obligatory; note also that if someone combines both SALAH of ZUHR and ASR (at the time of ZUHR) or if he combines both SALAH of MAGHRIB and ISHA (at the time of MAGHRIB) due to traveling or due to some apparent fear (any of these two reasons is valid singularly) that is fine as Ahadith are very clear at this matter though FIQH does present some differences at this matter; Al-Hamdu Lillah; the second AAYAT tells that if the Prophet Muhammad PBUH is with SAHABA (his companions) at travel while there is some fear too of the enemy (and every person intends to read his SALAH at such fear in his following though when he does not accompany them, they would read the SALAH in the following of different IMAM with some period so that one faction is always alert to answer the attack of the disbelievers) then he would lead one faction from among them and as he reads one RAKA’AH, he would sit and wait while that faction completes its SALAH and takes the place of the second faction (that were at guard); then the second faction would read one of its RAKA’AH with the Prophet PBUH and complete their SALAH; but they all would remain alert and remain prepared to use their weaponry even at SALAH if the occasion asks for it; the disbelievers desperately hope that the Muslims lose attention to their weaponry and whatever baggage they have for defense so that they attack them by sudden surprise attack; there is no blame on Muslims if they lay aside their weaponry if the rainfall troubles them or if they are afflicted with some illness though they still would have to keep alert; Allah certainly has prepared the most disgraceful punishment for all the disbelievers; when the Muslims have read their SALAH then they should take-up the remembrance of Allah while standing and even sitting and even at their side (that means all the times) and when they are relaxed from all fears, then they should read their SALAH according to the normal manner; SALAH actually is obligatory on the true Muslims enjoined to them with its fixed respective time; the Muslims should not slacken in pursuit of the enemy; if they are suffering the hardship, the enemy is suffering the hardship too; but the Muslims are at the better side as they have hopes to Allah and they have no such hopes; Allah certainly is Most Knowing and Most Wise; Al-Hamdu Lillah.
NISAA-The Sixteenth Ruku
105. Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.
106. And ask forgiveness of Allah; surely Allah is Forgiving, Merciful.
107. And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful;
108. They hide themselves from men and do not hide themselves from Allah, and He is with them when they meditate by night words which please Him not, and Allah encompasses what they do.
109. Behold - you are they who (may) plead for them in this world's life, but who will plead for them with Allah on the resurrection day, or who shall be their protector?
110. And whoever does evil or acts unjustly to his soul then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful.
111. And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise.
112. And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin.
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The Ruku tells the Prophet PBUH to care highly that he does not become advocate to any of unjust stance of any person; note that there was some dispute in which one of hypocrites (and his tribe) blamed some person of theft of some valuable grocery items that he himself had taken away wrongly and had deposited with that person as his possession to take back in future; but he was found by circumstantial evidence and to save his own self, he put the blame on that person; the AAYAT opened the matter and in the process, provided the guidance to the Prophet PBUH to remain cautious not to take such cases at the face; here, the first AAYAT tells that Allah has given the Prophet PBUH the KITAB (the book i.e. the Quran) that relates to providing of justice only as Allah intends between all the peoples who have differences with each other; so the Prophet PBUH must never become an advocate (with the best of his judgment) to those who are fibbers denying the justice as Allah has provided by the Quran; and he must go on asking Allah for forgiveness as there are such hypocrites around who seem innocent at face yet inside, they have all evil inclinations; Allah certainly is Most Forgiving and Most Merciful; and the Prophet PBUH must not advocate such persons who deceive their own selves (by observing their attitudes to issues of life); Allah certainly does not appreciate any treacherous person that is highly sinful; they seek to hide (their evil) from men yet they do not seek to hide from Allah Who is with them when they speak in such words at nights that He does not approve; but Allah certainly encompasses whatever they do (so He would account for all that they had said and for all that they had done so He would punish them not only at AKHIRAT but even at their worldly lives); Al-Hamdu Lillah; AAYAT-109 says that the tribesmen are such persons that quarrel for such fibbers among them at the worldly life yet who would quarrel for them at AKHIRAT (to provide them safety by force) or who would be able to advocate for them (to provide them safety by reasoning); Allah is so caring here even to the wrongful person that whoever does any injustice or becomes cruel to his own near ones, if he does ask forgiveness from Allah, he would find Him Most Forgiving and Most Merciful (so his AKHIRAT would become safe); whoever commits a sin, he commits it against his own; Allah certainly is Most Knowing (so nobody is able to hide his sins from Him) and Most Wise (so He would punish him with such circumstances at the worldly life that they would lead him to end-up as such person who would be highly punishable at AKHIRAT); the person who commits some petty wrongful thing or commits some high sinful act and then puts the blame onto someone innocent, he has taken-on the burden of the most high calumny and the most flagrant sin (so he must fear Allah and ask forgiveness now and here if he really wants mercy at AKHIRAT; if he does not do this, Allah would certainly provide most severe punishment to him and that would be according to His good justice only); Al-Hamdu Lillah.
NISAA-The Seventeenth Ruku
113. And were it not for Allah's grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great.
114. There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, We will give him a mighty reward.
115. And whoever acts hostilely to the Apostle after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort.
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The Ruku continues to guide to take-up justice and to warn those who intend to misguide the Prophet PBUH or to trouble him in any manner; the first AAYAT here tells that the Prophet PBUH is in the protection of Allah and if the grace of Allah and His mercy had not been with him, there were such persons (in the tribesmen of the criminal) who had intensely intended that they misguide the Prophet PBUH; they would only misguide their own selves by such intentions and certainly, they are totally unable to harm the Prophet PBUH (by getting any unjust verdict from him); this is so because Allah has given him the KITAB (i.e. the Quran) and the HIKMAT (i.e. the wisdom to apply it to all issues of the life) and He has taught him such things that he never knew before (the worthy understanding of the attitudes of the Man); certainly, the grace of Allah upon the Prophet PBUH is at the greatest height; there is nothing appreciable in most of the secret consultations that these people (like the tribesmen) undertake; on the contrary, those who make secret consultations as to ask the wealthy persons at the surrounding to provide SADAQAH (amounts in charity according to the Islamic teachings) to someone rightful to it then this secrecy is better; or as to ask the intelligent guides at the surrounding to provide MA’RUF (the virtuous guidance to practice Islam) to their peoples due to the respect they have for these intelligent guides; or as to ask all those virtuous influential persons that have authority at the surrounding to provide ISLAH (the improvement of mutual relations among all by Islam) at the surrounding; Al-Hamdu Lillah; whoever makes such secret consultations just to get the pleasure of Allah, he would certainly receive the highest of good returns (not only at the worldly life but also at AKHIRAT); Al-Hamdu Lillah; all must understand this well that whoever acts hostilely to the Prophet PBUH, the last Messenger of Allah, after the Guidance to the right path has become most clear to him (by the teachings of the Quran and the SUNNAH of the Prophet PBUH) and takes another way than what is of the true Muslims, Allah would leave such person to go on further in his unscrupulous way and He would land him in the hell-fire; it is an abode that is most evil to him; note that the Quran has given the standard for the righteous belief as that which conforms to the true Belief of the true Muslims (for instance see Surah BAQARAH-137 and Surah NAML-44); this last AAYAT-115 of this Ruku also tells that IJMA (the consensus of the true Muslims i.e. of the righteous ULAMA especially of SAHABA) is also significant in understanding of the Islamic commands; it is the third source to get the commands of Allah though it is secondary as it has its base at the KITAB and the SUNNAH of the Prophet PBUH and extracts the commands that need some good observation therefrom; it also tells about the intensity of different commands therein so it actually defines and elaborates them well; Al-Hamdu Lillah.
NISAA-The Eighteenth Ruku
116. Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whoever He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error.
117. They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Satan.
118. Allah has cursed him; and he said: Most certainly I will take of Your servants an appointed portion:
119. And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah's creation; and whoever takes the Satan for a guardian rather than Allah he indeed shall suffer a manifest loss.
120. He gives them promises and excites vain desires in them; and the Satan does not promise them but to deceive.
121. These are they whose abode is hell, and they shall not find any refuge from it.
122. And (as for) those who believe and do good deeds, We will make them enter into gardens beneath which rivers flow, to abide therein forever; (it is) a promise of Allah, true (indeed), and who is truer of word than Allah?
123. (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself neither a guardian nor a helper.
124. And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly.
125. And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allah took Ibrahim as a friend.
126. And whatever is in the heavens and whatever is in the earth is Allah's; and Allah encompasses all things.
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It is notable that all of the major sins might be divided into two categories that are injustice and shameful deeds; when the Satan misguides the man, he uses his strength (or his official status) in negative manners at the surrounding and takes-up such deeds that are extreme injustice; when the Satan misguides the woman, she becomes careless towards HEJAB and causes extreme disharmony (that leads to very shameful deeds) by the manifestation of her charm and of her beauty at the surrounding; note that SHERK is the biggest of all sins and though it also is counted as the highest of injustice as mentioned at Surah LUQMAN-13 yet it has its own category as there is no major sin that equals it in its utter evilness; SHERK means to reject Allah as the only Creator of all the creation or/and to reject any of His attributes as QADEEM, ASL, LA-MEHDUD (because that means to reject His authority) or/and to reject Him as the only true Lord of all the creation (so any of His creation would only be obeyed when their directions do not challenge His obedience in any way); see Surah FATIHA for the terms QADEEM, ASL, LA-MEHDUD; note here that injustice means to keep something at its inappropriate place and as such, it is injustice to worship someone other than Allah; this also is most notable that others that are His creation would only be obeyed when their directions do not challenge His obedience in any way; note also that Al-Hamdu Lillah RABBEL-AALAMIN is the first AAYAT at Surah FATIHA that is the opening AAYAT of the Quran; it means that “all the praise belongs to Allah, the true Lord of all the worlds”; so Allah is His name and that denotes Him as the only Creator of all the heavens and all the earth and all that is between them (so all other than Him has been created by Him); and He always has all His attributes never losing them; and He only is the true Lord of all the worlds which means that He nurtures all His creation so Allah has not left His creation just after creating them but He nurtures them to heights; this first AAYAT of the Quran nullifies all SHERK and all KUFR (disbelief); 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 his worldly life; Al-Hamdu Lillah; the first AAYAT of this Ruku tells us the most severe nature of SHERK as it states that Allah would not forgive at AKHIRAT that someone is taken as partner to him though He might forgive any other of sins for whom He wills; whoever commits SHERK to Allah, he has certainly strayed much far-away from the true path; these persons who commit SHERK do not call Allah for assistance in their troubles but call their false female objects that they worship; note that many of the idols that they worshipped they made them as female in physique with female names and they even used to put gold ornaments on them; the AAYAT says that they are actually calling the Satan at their troubles as idols do not hear or see anything and it is the rebellious Satan who has led them to this utter foolish stance; Allah had cursed him and he had said that he would take an appointed portion (to utmost wrong ways so that with him, they too fall into the hell-fire) from the mankind that Allah had created for His worship and His total obedience only; he mentioned “the appointed portion” as he had asked permission from Allah to misguide the mankind which Allah had granted to him and he knew then that he would certainly mislead many of them if he works to their psyche (and if they do not take the shelter of Allah) so with the permission granted, he had claimed that he would not only mislead them but he would pursue them towards their desires (to remain obsessed in seeking the pleasures of the worldly life with the wishful thinking that they already have achieved salvation at the Day of Judgment) and he would misguide them to slit the ears of the cattle (to sacrifice to the name of their idols i.e. to the Satan) and he would misguide them to deface the creation of Allah; the AAYAT says that whoever takes the Satan as guardian to follow without any care towards Allah, he is bound to incur the most heavy losses that would be manifest (even in the worldly life); here we find that the Satan had decided to mislead the mankind according to their different temperaments; he had decided to mislead those persons who reject the Islamic teachings outright, with minimum of his efforts and to pursue those persons to seeking of worldly pleasures who had developed the wishful thinking that they would get AKHIRAT anyhow; he had decided to direct the persons with the superficial religious temperament to take-up some manifest unworthy rituals as religious obligations so that they keep them happy (though he is unable to misguide those righteous Muslims who take the shelter of Allah from him) and thus he had set the outline for his filthy task; but note here that his statement contains the words that he would misguide them to deface the creation of Allah and he intends to play this upon those who are intelligent; his words imply that he intends to bring the observant persons (even if they respect the moral teachings of Islam) to keep the notion that there are aspects to everything and they should better constrict the religious concepts to its own ground; he wants them to come to such plane where they challenge Allah in His works (without the awareness that they have put their selves into His disobedience) and where they do not become His true Muslims; note this totally well here that Islam (which means to surrender the self to Allah totally) is not only religion but it actually is DEEN (the complete code of life) that Allah has provided to the Man and as such, it comprises of principles that apply to every issue of the human life; in clear terms, it does not appreciate secularism (as it is disrespect to Allah that closes the door for the person to understand the true guidance) and it does not appreciate the concept that the Man is an animal in his attitudes (as it is disrespect to the humankind that closes the door for the person to all the good intelligence and thus such person gives-in to utter idiocy); Al-Hamdu Lillah; in the current situation, we can see how the Satan is silently working on his agenda as we observe the current medical field; the transplantation of kidneys (and other of human organs), the preparation to manipulate genes in the good name of the development of the mankind or/and in the good name of the cure of diseases, the asking for surgical change in the facial features unreasonably, the practice of major surgeries without any reservation where the male persons and the female persons work in such mixed gathering that is highly questionable by Islam and there are other most dubious wrongs too at this field as of now that challenge the Islamic teachings head-on; note that most of the minor current surgeries (that need only the local anesthesia) are not incorrect where the persons involved keep strictly to the Islamic morality; also, the gadgets needed to aid the work of the body are fine while the transfusion of the blood or the grafting of the skin is not wrong too as the body repairs the damage well yet whatever the body rejects and then the utmost force is applied to it for its acceptance, that is totally disallowed in Islam; note this well that Islam actually is the natural tendency of the Man and as such, it does not incline to any unnatural manner of living; see also the supplementary note after the fourteenth Ruku of AALE-IMRAN; Al-Hamdu Lillah; the Satan misguides all persons by the promise of their good future at the world and misguides them all by enhancing their wishful thinking that they already have their AKHIRAT secured so there is nothing to worry about it; the AAYAT points out that the Satan only promises them all the vague promises that he makes only so that he deceives them; for all such persons who fall into the satanic trap, their abode would be the hell-fire and they would never find any refuge therefrom; the next AAYAT tells about those who believe righteously and do the righteous deeds that Allah would provide entrance to them into the JANNAAT beneath which flow the beautiful streams where they would abide forever; this is the promise of Allah that is the truest of the word; and who can be truer of word than Allah; Al-Hamdu Lillah; the Muslims must understand that neither their wishful thinking nor the wishful thinking of the people of the Book (Torah) matters a bit because whoever does any unjust doing, he would certainly be punished for it and besides Allah, he would certainly not find any guardian or any helper for him; to be counted among Muslims or to be counted among the peoples of Torah is not enough for the salvation at AKHIRAT but there, it needs the righteous belief upon Allah and the righteous deeds that matter; Al-Hamdu Lillah; the secured persons at AKHIRAT are those only, whether male or female, who do the righteous deeds and they are the true Muslims; they only would enter the JANNAH and certainly they would not be dealt unjustly, not even the least; the criterion for being the true Muslim is that he/she submits himself totally to Allah; and who could be better than the person who submits himself/herself totally to Allah; and he/she does the righteous deeds in the most virtuous manner and follows the tradition of Abraham who was the most attentive one towards Allah; and Allah took Abraham as His friend; and all things at the heavens and at the earth belong to Allah; and He certainly encompasses everything of His creation (so He would bring the result to the belief and the deeds of every person at AKHIRAT that would most certainly take place); Al-Hamdu Lillah.
NISAA-The Nineteenth Ruku
127. And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it.
128. And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do.
129. And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful.
130. And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise.
131. And whatever is in the heavens and whatever is in the earth is Allah's and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise-worthy.
132. And whatever is in the heavens and whatever is in the earth is Allah's, and Allah is sufficient as a Protector.
133. If He please, He can make you pass away, O people - and bring others; and Allah has the power to do this.
134. Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing.
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The first Ruku of Surah NISAA had provided some rulings for the women and some of the Muslims asked the Prophet PBUH to elaborate on that; Allah tells here in the first AAYAT that Allah clarifies the ruling on the women and about what has been read upon the Muslims in the Quran for the orphan girls (this refers to the first Ruku of this Surah); they do not give their rightful MEHR (it is the amount that the man provides to his wife at the marriage) to the orphan girls but they do intend to marry them (due to their attraction or their property) so Allah gives the ruling for all such orphan girls and even for all the orphan children who are weak (that the Muslims must be very caring towards them) and that the Muslims must apply the justice for all the orphan persons; Allah certainly knows well whatever good deeds that the Muslims do (so they would get the good returns to every good deed that they do with the good intention of getting the pleasure of Allah and they would lose nothing of them at AKHIRAT); Al-Hamdu Lillah; the other of clarification in the issues of women is that if the woman fears from her husband some attitude of extreme inattention to her or of desertion, it is better for them to reconcile issues by the terms of peace between them and this reconciliation is much better; in these terms, the woman might surrender some of her rights to other of his wives so that she still lives with his necessary protection in all manners; note that when the woman takes-up the attitude of extreme rebellion (NUSHUZ) to her husband, he would admonish her, he would leave her alone at her sleeping place (and he would take his bed apart from her) and as the last resort from his side, beat her lightly so that she comes to good terms with him and accepts his rights on her (see the first AAYAT of the sixth Ruku at Surah NISAA); note also that here at the AAYAT in study, we find that when the man takes-up the attitude of extreme inattention (NUSHUZ) to his wife, she would reconcile issues by the terms of peace even if she has to surrender some of her rights; this denotes the difference in the temperament of both as the man has to remain bold to ask his obedience from his wife when he keeps her steadfast upon the way of Allah while the woman has to reconcile the issues with her husband with care to his boldness without challenging his authority upon her to guide him peacefully towards the righteous manner to deal with all issues that are at hand; Al-Hamdu Lillah; the AAYAT says that there are such men who give-in to greed at such times (and ask extensive amounts to divorce the women); sometimes the woman too give-in to greed yet at the set-up of those times, it was generally the man who asked extensive amounts from the woman; note that if the woman finds no option to live with her husband due to some valid reason, she is allowed to pay the amount of dowry back to him for KHULA (to provide divorce to her) and he is bound to give her the divorce (that is his right only but the woman can ask for it though she would not force it upon him though in extreme cases, she might ask the Islamic court to nullify their marriage); the AAYAT especially addresses the Muslim men at the last part that if they take-up EHSAAN (taking lesser than what their lawful right might be rather than asking more than their due amounts from their wives in such situations) and if they take-up TAQWA then they must remain aware that Allah certainly knows whatever they do (so He would provide them much good returns for the good they do towards their wives at such situations); Al-Hamdu Lillah; the AAYAT ahead tells all the Muslims that it certainly is not in their control that they remain totally just to all their wives (when they have more than one) even if they intend for that to the best of their capability so at-least they must not incline to some of them as to leave someone stranded among them; note that the man might have the inclination of his heart to any of his wives more than other of them though he must try to keep them equal in the quantity of things that he provides them; however, if they better the issues by caring much for their wives and have TAQWA to Allah then Allah is Most Forgiving and Most Merciful; Al-Hamdu Lillah; these AAYAAT may seem giving some unnecessary emphases to the rights of the man yet please note well here that the virtue of the woman according to Islam is to conform to her husband in all issues of life giving him all respect unless he leads her against the Islamic teachings (see Surah BAQARAH-228; see also Surah NISAA-34); with all reconciliatory efforts, if they do take separation by divorce as the ultimate outcome to their tense relations then Allah would compensate each one of them from His abundant possessions; Allah certainly is Ample-giving of blessings (so He would provide the necessary worldly sustenance to both) and Most Wise (so He would provide the good manner to live well to gain AKHIRAT to both of them); Al-Hamdu Lillah; everyone must know this well that Allah only, has the control of all things that are in the heavens and in the earth; and He had advised the people of the Book Torah before the Muslims and now, He advises even the Muslims that they all must have TAQWA to Allah; but if any of them disbelieves, that would not affect the power of Allah Who still has the control of all things that are in the heavens and in the earth; and Allah is GHANI (the true Owner of all the wealth) and HAMEED (truly Worthy of praise; it also implies that He does not need praise from any of His creation to prove that He only is truly Worthy of praise); so all the tangible good things and all the intangible good things, all actually are subject only to the command of Allah; Al-Hamdu Lillah; the AAYAT ahead emphasizes that Allah has control of all things that are in the heavens and the earth and all is His creation; Al-Hamdu Lillah; He has provided all such manner by all these things that the Man lives-on his life well at earth with all ease to work for his success at AKHIRAT by his care to get the pleasure of Allah (that only his true aim of life); Allah certainly is the true Provider of all safety; Al-Hamdu Lillah; AAYAT-133 says that the mankind has no power against Allah and “if it were His will, He could destroy you, o mankind, and create another race; for He has the power to do it”; so they ought to praise Allah for the life He has provided to them and for all the provisions He has made for its safety as He wants results (TAQWA) from them towards Him; the last AAYAT tells explicitly that “whoever desires the reward of the world then (he should know that) with Allah, is the reward of the world and of AKHIRAT; Allah certainly is Most Hearing and Most Seeing”; this tells the Muslims that they ought to ask Allah for the worldly sustenance (where they ask anything for ease in the world) and they ought to ask Allah for all of His blessings (where they ask the true success at AKHIRAT); so they must ask Allah for the provision of necessities at the worldly life and ask Him for all of His blessings at the life at AKHIRAT; this is the demand of TAQWA to Allah and the Muslims would remain most committed to this attitude; Allah certainly hears their good DUA towards Him when they ask Him for necessities only at the world and He certainly sees their good works to provide them TOFIQ for more of good deeds at the worldly life; this would lead them by the will of Allah to receive their true success at the Day of HASHR, the first day of AKHIRAT; Al-Hamdu Lillah.
NISAA-The Twentieth Ruku
135. O you who believe - be maintainers of justice, bearers of witness of Allah's sake, though it may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; so do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do.
136. O you who believe - believe in Allah and His Apostle and the Book which He has revealed to His Apostle and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His apostles and the last day, he indeed strays off into a remote error.
137. Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path.
138. Announce to the hypocrites that they shall have a painful chastisement;
139. Those who take the disbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah.
140. And indeed He has revealed to you in the Book that when you hear Allah's AAYAAT disbelieved in and mocked at, do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the disbelievers all in hell.
141. Those who wait for (some misfortune to befall) you then if you have a victory from Allah they say: Were we not with you? And if there is a chance for the disbelievers, they say: Did we not acquire the mastery over you and defend you from the believers? So Allah shall Judge between you on the day of resurrection, and Allah will by no means give the disbelievers a way against the believers.
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The Ruku commences by asking the Muslims to remain staunch upon justice and whenever they witness about something, to provide their testimony with care to the commands of Allah even if that testimony is against their own selves or against the parents or against the kindred; if any of the sides that ask for justice is rich or poor, Allah is nearer to both of them; so the Muslims would not incline to the respect of the rich or the sympathy of the poor to judge matters but they would care for the commands of Allah; but if they distort it (due to asking of their whims) or turn away to avoid it (due to asking of their relations) then Allah certainly is Well-Aware of what they do (so He would punish such persons not only at the world but also at AKHIRAT unless they show true repentance and Allah accepts their plea for pardon and mercy); Al-Hamdu Lillah; the next AAYAT addresses the hypocrites though the address is by the words “O you who believe”; note that Islam asks to accept the belief of someone who claims to be among Muslims at face at the worldly life and he would get his rights as one of Muslims (unless he proves clearly by his words and deeds that he is out of the fold of Islam) but all persons would rise at AKHIRAT on their actual belief where it would be clear who truly was among the Muslims and who was not; Allah certainly knows the truth of the belief of every person and He would bring it forth at AKHIRAT; Al-Hamdu Lillah; the Quran does not address the hypocrites directly though it does address the hypocrites in an indirect manner (sometimes by the same term with which it addresses the true Muslims) by their legal standing as “O you who believe” and here it means “O you who claim to believe” and this becomes clear as the AAYAT proceeds to command them to believe truly in Allah and His Messenger PBUH and the Holy Book Quran that He has descended upon Him and the Holy Scripture (Torah) that He had descended before; whosoever disbelieves Allah, His angels, His books, His Messengers and the Day of Judgment, he had certainly wandered far astray; note that these are the five basic features of the true Belief and Ahadith (that narrate the SUNNAH of the Prophet PBUH) have pointed out the sixth of these as to believe in TAQDIR (that whatever happens, it does happen by the will of Allah though His pleasure is not in everything; we need to fulfill His commands that we get from the Quran and the SUNNAH to get His pleasure as that only is the true aim of life; as for His will, we all as Muslims believe in that but that He only knows certainly; Al-Hamdu Lillah); the next AAYAT that is AAYAT-137 tells that whosoever among these hypocrites takes the attitude to discredit Islam by accepting it and then rejecting it and they go on doing this until they finally get so engrossed with disbelieving Islam that Allah would not pardon them (at AKHIRAT) and He stops the Guidance to the right path to reach them ever (at their worldly lives); note that we have read at AAYAT-116 that Allah would not forgive those who commit SHERK and this AAYAT-137 brackets the extreme hypocrites too with those evil persons; the next AAYAT reads, “announce to the hypocrites that they shall have a painful chastisement”; the Ruku continues to tell about them that they are such persons who befriend the disbelievers leaving the Muslims; the AAYAT asks if they do intend respect from the disbelievers and then tells all of the peoples that the respect, all of it, belongs only to Allah; this AAYAT guides the Muslims well in clear terms not to worry about what the disbelievers say about how the Muslims ask for the practice of Islam in the setup of the world as of now and/or what they say about the attitudes of the Muslims towards the worldly life; we Muslims take the worldly life as the means to achieve the pleasure of Allah by adhering to the KITAB (the Quran) and the SUNNAH of the Prophet PBUH, and it has no value other than that; so with that stance, how would the disbelievers affect us adversely who start their speech with the worldly issues without any care to the true path (i.e. Islam) and end that with only the worldly issues; the Muslims must not ask any respect from such persons that are given-to idiocy as they try to disrespect Allah by not taking Him as the true Lord; certainly, the Muslims must avoid all touch to them in the world as of now and leave them on their own; Al-Hamdu Lillah; the next AAYAT guides the Muslims for the attitude that they would take in the dealings with the disbelievers who mock the teachings of Islam; the AAYAT reminds the Muslims that Allah has told them that when they see that the commands of Allah are disbelieved and/or mocked (in speech or in attitudes) then they would not accompany such wrong persons who are involved in such disbelief unless they involve their-selves in some other speech (or activity); if they ask their company even in such situation, they would also be counted among such wrong persons (and hypocrites); see Surah AN’AAM-68 that had descended much before this AAYAT at Surah NISAA; and all must know that Allah would gather all the hypocrites and all of the other disbelievers in the hell-fire; all these wrong persons are such that they watch the Muslims waiting (for their misfortunes) so when the Muslims gain victory by the will of Allah, they address the Muslims to get favors from their status that they were with the Muslims and if the disbelievers meet with some success, they say to them that when Muslims were getting the upper hand at the combat, they managed such obstacle that seemed in favor of the Muslims yet they provided it to save the disbelievers from the Muslims; they intend the double-dealing to remain advantageous at the worldly life so even if they do get some worldly benefits temporarily, Allah would disclose their true identity at AKHIRAT and He would provide them the chastisement that they deserve rightfully; Allah certainly would never let the disbelievers attain decisive victory over the true Muslims ever; Al-Hamdu Lillah.
NISAA-The Twenty-First Ruku
142. Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little.
143. Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him.
144. O you who believe - do not take the disbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?
145. Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them.
146. Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward.
147. Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing.
148. Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing.
149. If you do good openly or do it in secret or pardon an evil then surely Allah is Pardoning, Powerful.
150. Surely those who disbelieve in Allah and His apostles and (those who) desire to make a distinction between Allah and His apostles and say: we believe in some and disbelieve in others, and desire to take a course between (this and) that.
151. These it is that are truly disbelievers, and We have prepared for the disbelievers a disgraceful chastisement.
152. And those who believe in Allah and His apostles and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful.
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The Ruku continues with the narration of the hypocrites that they think that they are deceiving Allah yet actually Allah misleads them away from the true path; when they stand for SALAH, they stand sluggishly and they perform it just to show it to the people around them (posing as dedicated worshippers to Allah); in-fact, they do not recite much of the mention of Allah in their SALAH; they are wavering persons in their attitudes as they are neither to this side nor to that; such is the deceit of Allah to them and whoever He misleads, the Muslims would never find them to get the true path; as the main reason that led the hypocrites to disrespect Islam was their inclination to the disbelievers so the AAYAT ahead commands the true Muslims never to befriend the disbelievers especially when there are other Muslims around to live with (the company that one keeps affects one certainly and the Muslims would highly care to this fact); do the Muslims intend to do such act by which Allah gets the clear reason to punish them (because He only punishes a person by his own wrong doings but He provides His blessings at the world even if the person does not present any good deeds); they must understand that the hypocrites would be at the lowest depth of the hell-fire and no one would be able to assist them (against this punishment that Allah would give them at AKHIRAT); however, those persons who repent (leaving their hypocrisy while they are alive here at the world) and mend their ways (compensating for their past wrong-doings) and hold fast to Allah (reciting the name of Allah as Allah has commanded especially at their SALAH and remembering Him in all issues of life) and keep their DEEN pure for Allah (developing their belief with all sincerity of the intention towards the true Belief) then with care to these four things, they truly would be among the Muslims; Allah certainly would provide the highest of good returns very soon to the true Muslims; Al-Hamdu Lillah; here Allah tells about the acceptance of the repentance of the hypocrites if they come with sincerity towards Allah while ahead (in AAYAAT-152 & 162), He has also given the indication that He accepts the repentance of the Jews who sincerely come towards Allah and accept the Holy Book Quran as they adhere to the commands of Allah; so He cares about the Man and whoever turns towards Allah, He accepts him as His worthy slave as He does not intend to provide punishments but appreciates that the peoples turn their attention towards Him only; it is mentioned in one of the authentic Ahadith that “Allah says that whoever comes to me walking, I will come to him running”; this is to mention how much Allah appreciates repentance of His slaves from the wrong-doings; Al-Hamdu Lillah; AAYAT-147 ahead presents this fact explicitly that “what would Allah gain by your punishment (O peoples of the world), if you are grateful and you believe? Allah recognizes (all that is good) and He is Most Knowing (about all things)”; Al-Hamdu Lillah; AAYAT-148 tells that Allah does not appreciate the utterance in open of harsh speech except by such person who is wronged (against the unjust person); Allah certainly is Most Hearing (so He would care about that person and provide him ease in the issue) and Most Knowing (so He would not attend to anything that he might say against the facts); Al-Hamdu Lillah; AAYAT-149 implies that it is better to do such things in open that are virtues though the Muslims might even conceal them if they intend and pardon any wrong done towards them (if they see that such pardon might better the unjust person ahead); Allah certainly is Most Pardoning (so He would pardon the forgiving person on his mistakes) and Most Powerful (so He would punish him if he punishes the unjust person more than what he deserves); Al-Hamdu Lillah; AAYAAT-150 & 151 tell that those persons who disbelieve Allah and His Messengers by their intention to differentiate between Allah and His Messengers, they all are disbelievers; note that the three basic teachings of all the Messengers are same that 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 had sent His Messengers to the world to provide the Guidance to the right path); Al-Hamdu Lillah; so any of such persons who claim to be the believer in Allah, he must believe in TAUHID, AKHIRAT and RISALAT with all the necessary detail about them that all the Messengers have taught; but those persons (i.e. the Jews) who disbelieve Allah and His Messengers (i.e. Jesus-AS and Muhammad PBUH), they say that they would believe in some of them and disbelieve others and they intend to pave out some way between the belief and the disbelief so with that inclination, they are disbelievers totally and so even if they are mentioned as the people of the Book (Torah) at the Quran, they actually would rise at the Day of Judgment as disbelievers only; and for such disbelievers, Allah has prepared the most disgraceful punishment; AAYAT-152 tells that however, those (among the Jews) who believe in Allah and His Messengers and they do not differentiate between any of them, they would certainly get their good returns very soon; Allah certainly is Most Forgiving (so He would forgive their erroneous belief if they do ask for that forgiveness and better their belief in all manner before their deaths) and Most Merciful (so He would provide them the good opportunity to show the sincerity of their righteous true Belief); Al-Hamdu Lillah.
NISAA-The Twenty-Second Ruku
153. The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority.
154. And We lifted the mountain (Sinai) over them at (the taking of the covenant) and We said to them: Enter the door making obeisance; and We said to them: Do not exceed the limits of the Sabbath, and We made with them a firm covenant.
155. Therefore, for their breaking their covenant and their disbelief in the AAYAAT of Allah and their killing the prophets wrongfully and their saying: our hearts are covered; nay - Allah set a seal upon them owing to their disbelief, so they shall not believe except a few.
156. And for their disbelief and for their having uttered against Mariam a grievous calumny.
157. And their saying: Surely we have killed the Messiah, Isa son of Mariam, the apostle of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure.
158. Nay - Allah took him up to Himself; and Allah is Mighty, Wise.
159. And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them.
160. Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way.
161. And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the disbelievers from among them a painful chastisement.
162. But the firm in knowledge among them and the believers believe in what has been revealed to you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward.
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The first AAYAT i.e. 153 of the Ruku soothes the Prophet PBUH that if the Jews have asked him to bring to them a written book from the heavens (in the manner in which Allah had provided Torah to Moses-AS), then they had troubled Moses with even the bigger demand to show Allah to them manifestly and that is why the lightening overtook them due to their unjust attitude; this happened when they had raised doubts about Torah that they did not accept initially that it is from Allah so then Moses took seventy trustworthy men from them to the mount so that Allah conforms that He has given Torah to Moses; note that AAYAT-55 at the sixth Ruku of BAQARAH tells that when these seventy persons who went with Moses-AS to the mount insisted to see Allah openly, He gave death to these seventy persons and at their death, they were watching the thunderbolt that killed them; then there were such persons among them who worshipped the calf though Moses had clearly told them to worship Allah only, the only true Lord; Al-Hamdu Lillah; but Allah pardoned them even on that after their repentance; and He gave Moses the manifest authority (i.e. the miraculous staff); Al-Hamdu Lillah; the couple of AAYAAT i.e. 154 & 155 tell about the commands that Allah gave them and the punishment that He gave them on their disobedience; they read, “And We lifted the mountain (Sinai) over them at (the taking of the covenant) and We said to them, ‘Enter the door making obeisance’; and We said to them, ‘Do not exceed the limits of the Sabbath’; and We made with them a firm covenant; so (Allah cursed them) for their breaking of their covenant and their disbelief in the AAYAAT of Allah and their killing the prophets wrongfully and their saying, ‘Our hearts are covered (to accept anything other than Torah - though that even they did not follow rightly)’; in fact, Allah has set a seal upon them owing to their disbelief, so they shall not believe rightly except a few”; please see the notes at the sixth, seventh and eighth Ruku of Surah BAQARAH; now, the four AAYAAT ahead (from 156 to 159) tell about the attitude of the Jews towards Mary and her son Jesus Christ (Salam on both of them); they read, “and (Allah cursed them) because they rejected Faith as they uttered against Mary a grave false charge; and because they said, ‘We killed Christ Jesus the son of Mary, the Messenger of Allah’ but they killed him not, nor crucified him, but it was made so to appear to them, and those who differ therein are full of doubts, with no knowledge, but only conjecture to follow and certainly they killed him not; Nay, Allah raised him up unto Himself and Allah certainly is Exalted in Power and Wise; And there is none of the people of the Book but must believe in him (i.e. Jesus) before his (own) death and on the Day of Judgment he (Jesus) will be a witness against them”; the Jews had falsely charged Mary-AS with the calumny that she has committed adultery and this was one of the most heinous sins that they committed as they also mocked Jesus with it that his birth is not miraculous and though he had claimed to be the Messenger of Allah yet they thought that they had killed him (they meant that if he was truly the Messenger of Allah, he would not have been crucified); Allah refutes their claim that they had killed Jesus and tells them explicitly that whoever they had crucified was someone other than Jesus and most certainly, they had not killed or crucified Jesus; the persons who differ upon him (as to what happened to him on that occasion), they are in doubts only; they do not actually have the true account of that occasion but only some conjecture to follow; the fact in the matter is this that certainly they did not kill him or crucify him; in fact, Allah took him towards him alive and Allah certainly is Mighty (to do as He intends by authority and so He took Jesus towards him) and He certainly is Most Wise (so He shapes the events according to His will as He knows the best); Al-Hamdu Lillah; note that the arrival of Jesus Christ to the world and his departure from the world, both were miraculous and Allah certainly has all the true authority; Al-Hamdu Lillah; AAYAT-159 is most difficult to comment upon and it has been interpreted in different ways (and mostly two of these interpretations are provided at commentaries that have the Islamic orthodox touch); one of these tells that as Jesus Christ would come to the world again so at that time, all the people of the Book (Torah) would see that he was never crucified; the other of them tells that as any person among the people of the Book dies, he sees that Jesus Christ was never crucified; please note here that the last Ruku of Surah MA’EDAH implies in the clearest manner that certainly, Jesus Christ would not come at the world again (though Ahadith do point out his arrival to the world for the second time and insha-Allah our study would take-up this matter at Surah MA’EDAH) while the second interpretation seems to be some conjecture only that as any of the people of the Book dies, he sees the truth related to Jesus Christ; please note here that the AAYAT presents the notion that though being one of the AHLE-KITAB (the people of the Book that are the Jews and the Christians) might save the person at AKHIRAT from the hell-fire (as we have seen at the note on the eighth Ruku of Surah BAQARAH) when that person does not disrespect the last Prophet Muhammad PBUH (and the Quran); but such persons (who accept the Trinity and the Crucifixion of Jesus Christ) among them would not be counted among the AHLE-KITAB at the Day of Judgment if they do not believe before their deaths that Jesus Christ was never crucified so if they do not, they have no chance to safety at AKHIRAT; this simple meaning might even be deducted by the simple text of the AAYAT though it asks to accept that before Allah gave Muhammad PBUH the status of His last Messenger, there were (and might even be now) such of AHLE-KITAB that might achieve safety at AKHIRAT; Jesus would witness against all those who claimed and are claiming to believe in him but who had taken such concepts about him that he had never presented; and certainly, Allah knows the best; Al-Hamdu Lillah; Jesus would provide his testimony against them at the Day of Judgment (see Surah NISAA-41; see also the last Ruku of Surah MA’EDAH); note here that the Christianity has three basic matters in belief that are named as Trinity, Crucifixion and Atonement; the Holy Book Quran refutes all the three at different places and this AAYAT here refutes the first two most clearly as it clarifies that Jesus Christ is the slave to Allah like all other among the mankind and like all other of His creation; Al-Hamdu Lillah; the couple of AAYAAT ahead that are 160 & 161 tell more of the punishments and the atrocities of the Jews; they tell us that because of their unjust attitudes, Allah prohibited for them the pure edible things even (as their punishment at the worldly life), that were allowed to them and because they stopped many of the seekers of the right path to Allah, to come to it; and because they used to take usury though they were disallowed to take it and because they used to devour the wealth of the people wrongfully; and Allah has prepared the most painful chastisement (at AKHIRAT) especially for those who are the disbelievers among them (i.e. those who give unjust remarks about Jesus Christ); but those who are well-settled in knowledge and they are such believers who have believed in the book that has been provided to you, O Muhammad PBUH, and also in the book that has been provided before and they are such persons who establish SALAH (prayers with total remembrance of Allah) and who pay ZAKAH (the amounts that are due to poor) and they do believe truly in Allah and the Day of Judgment; Allah would provide such good persons the most high returns very soon; Al-Hamdu Lillah.
NISAA-The Twenty-Third Ruku
163. Surely We have revealed to you as We revealed to Noah, and the prophets after him, and We revealed to Ibrahim and Ismail and Isaac and Jacob and the tribes, and Isa and AYUB and YOUNUS and HARUN and Solomon and We gave to David ZABUR (the Psalms).
164. And (We sent) apostles We have mentioned to you before and apostles we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him):
165. (We sent) apostles as the givers of good news and as the givers of warning, so that people should not have a plea against Allah after the (coming of) apostles; and Allah is Mighty, Wise.
166. But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness.
167. Surely (as for) those who disbelieve and hinder (men) from Allah's way, they indeed have strayed off into a remote error.
168. Surely (as for) those who disbelieve and act unjustly Allah will not forgive them nor guide them to a path
169. Except the path of hell, to abide in it forever and this is easy to Allah.
170. O people - surely the Apostle has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and if you disbelieve, then surely whatever is in the heavens and the earth is Allah's; and Allah is Knowing, Wise.
171. O followers of the Book - do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Mariam is only an apostle of Allah and His Word which He communicated to Mariam and a spirit from Him; believe therefore in Allah and His apostles, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be it from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector.
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The Ruku commences by telling all of the peoples of the world at AAYAAT-163 & 164 that the WAHI (the revelations) that Allah had sent to Muhammad PBUH, the last Messenger of Allah, is the same in essence that He had sent to Noah-AS and to the Prophets after him; and He sent WAHI to Abraham, Ishmael, Isaac, Jacob, the tribes (i.e. some of the sons of Jacob in whom Joseph is included), Jesus, Job, Jonah, Aaron and Solomon (Salam on all these Prophets of Allah); and to David-AS, Allah provided ZABUR (the Psalms); and there are Messengers whom Allah has mentioned to you, O Muhammad PBUH, in the Quran and there are Messengers whom Allah has not mentioned to you; and Allah had spoken to Moses-AS directly; note that Allah is not confined to time and space and the Muslims have to believe in this speech without any detail how it happened; note also that there are three manners in which Allah presents His speech to the Man as stated in Surah SHURA-51; it seems by the observation of the history of the Man that the five most prominent Messengers were born at regular intervals to each other and it seems that there is the space of time of about two thousand years between the birth of Noah and of Moses and about the same space is between the birth of Moses and of Muhammad (these three Messengers had to put much high efforts to present the message of Allah to their peoples); the times of Abraham were just about fifteen hundred years after the birth of Noah (and that seems to be about 540 years after his death) and the space between the death of Abraham and the birth of Moses is about the same; note that Jesus was born just about two thousand years after Abraham-AS and as such there is the space of about fifteen hundred years between the death of Moses and the miraculous birth of Jesus; Salam on all these Messengers of Allah; there is the same space of about 540 years between the ascent of Jesus to the heavens and the birth of Muhammad PBUH and these five Messengers of Allah are the most prominent of Messengers of Allah as the Quran has mentioned these five by their names distinctively at Surah AHZAAB-07; this interesting phenomenon asks us to reflect that there is the same space of two thousand years now at this period of time since the ascent of Jesus Christ-AS, the great man and the Messenger of Allah, to the heavens; so as Jesus Christ emphasized for the Bani-Israel to guide total attention towards Allah and to practice His commands genuinely as provided by Torah after about fifteen hundred years of Moses-AS, it is most probable that the prominent good Muslims (who are most sincere to Islam) rise to guide the Muslims in the present era to practice Islam genuinely as there is the gap of about 1450 years (by the lunar calendar) as of now since when the last of Messengers Muhammad PBUH made Hijrah to Madinah; as Allah has set laws for Astronomy, Chemistry, Elementary Physics and other of subjects that govern their issues by the will of Allah, so He has also set the laws for the General History and they do govern its issues by the will of Allah; please note this well that after Muhammad PBUH, who was the last of Messengers of Allah and the last of His Prophets, there is no Messenger (and no Prophet) of Allah (see Surah AHZAAB-40); the authentic Ahadith have told us that there would come such time when the Muslims would lose their glory but they would then rise to regain their lost glory; all persons among the Muslims must ask Allah to raise such good righteous persons among the Muslims who guide all the Muslims in their righteous concepts and in practice and lead them all to the total adherence to Islam without claiming any material or spiritual status for their own selves; everything is going on in the most perfect order by the will of Allah and even in these troubled times for us Muslims, if He accepts our plea to forgive us and to provide His mercy to us then there is nothing to stop us Muslims to rise to heights; that needs sacrifice of base desires from our side for which we Muslims must prepare ourselves totally without any undue reservation; Al-Hamdu Lillah; AAYAT-165 ahead gives the reason why the Messengers were sent to the world; they provided the good hopes of JANNAH to all those who have the righteous true Belief and good deeds according to that and they asked to fear the dire consequence (i.e. the hell-fire) of rejecting the message of Allah and taking-up any of the satanic manners of living; they provided the message of Allah so that no one would claim at AKHIRAT that he or she did not get the way to safety at AKHIRAT; Allah took an oath from all the spirits 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; so the Truth is at the inside of every person that was addressed by the Messenger from the outside; if the inside of the Man recognizes the call towards the Truth to which it already is acquainted, he gets the Guidance to the right path; as he goes on following that to achieve the pleasure of Allah, he certainly lives a content life at the world ahead and at the Day of Judgment, he would certainly get the true success; Allah certainly is Mighty and Most Wise; Al-Hamdu Lillah; AAYAT-166 tells that Allah testifies that what He had sent to you, O Muhammad PBUH, He had sent it by His Knowledge and the angels testify too; but Allah suffices as Witness (so after Muhammad PBUH, the last Messenger of Allah, the Quran does provide the Guidance to the right path and Muslims have to spread the message of Allah by it to all the peoples of the world); Al-Hamdu Lillah; the AAYAT also implies that the teachings of the Quran do not need affirmation to have strength from the learned Jews who thought that they are the custodians to the Truth; AAYAT-167 tells that those who disbelieve and hinder from the way of Allah, they verily have wandered far astray; these couple of AAYAAT direct the seekers of the Truth to study the Quran as that would certainly lead them to the righteous concepts; those who try to stop these seekers of the Truth from studying the Quran, they actually are closing the doors of safety upon their own-selves as they not only go far away from the true path but they also stop others to get to it; AAYAT-168 tells that those who not only disbelieve but also take-up the injustice (that means they advocate different satanic manners to live the life upon), Allah would not forgive them at AKHIRAT and due to their challenge to the Truth, He would never give them the TOFIQ (the good opportunity to accept the true guidance) to better their-selves; at AAYAT-169, Allah says that He would make them live easy upon the wrongs and that is the way to the hell-fire where they would live-on forever; and though He has presented this fact explicitly that He would not gain anything by providing punishment to anyone yet when someone challenges Him and he does not avail the opportunity given to him (the worldly life) to show his worth as the true slave of Allah then it is most easy for Him to punish such person certainly and that would be the most severe punishment; the last couple of AAYAAT of this Ruku address generally all the peoples of the world and specifically the Christians respectively; the AAYAT tells all the peoples of the world to appreciate the blessing of Allah upon them that the last Messenger of Allah has come to them with the Truth (the Islamic teachings) from their true Lord so they must believe in the message of Allah as that only would be better for them; if they disbelieve, they would not do any harm to Allah as everything in the heavens and in the earth, belongs only to Allah; this statement is a warning to them that they must remain aware that He is able to provide anything to them and to stop anything to come into their possession that might be tangible or intangible; and Allah certainly is Most Knowing (of who deserves what) and He certainly is Most Wise (so He provides everyone according to His wisdom so that everyone shows his true colors by the usage of those assets and attitudes towards those and provides the proof for or against his own self at AKHIRAT where the righteous persons only would get the pure foods and the fresh water); Al-Hamdu Lillah; the last AAYAT forbids the people of the Book (this means the NASAARA i.e. the Christians) to say wrongful things about Allah; they must not raise Jesus Christ (even though he is one of the most prominent Messengers of Allah) in the name of his respect to such heights that they take him someone more than a man; note that Christianity is based on three such concepts that challenge the Islamic teachings straight; one of the concepts of Christianity is that it asks to believe in trinity that challenges the Islamic belief in TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); this last AAYAT of this Ruku states clearly that Jesus Christ was the Messenger of Allah and those have always been among the mankind and it clearly commands the Christians not to utter anything related to trinity; another concept of Christianity is that it asks to believe in atonement that challenges the Islamic belief in AKHIRAT as it means that whoever believes Jesus Christ by heart (that he has given the sacrifice for the salvation of the mankind), he has achieved the salvation from the hell-fire; the Quran answers against this concept at AAYAAT-172 & 173 ahead; another of them is that it asks to believe in the crucifixion of Jesus Christ that challenges the Islamic belief in RISALAT as the Messenger of Allah is in protection of Allah and the disbelievers in him never get the authority to kill him; the difference between the Prophet and the Messenger is that Allah sends the Messenger towards some specific people to whom he provides the message of Allah while the Prophets conform it at their times; note that the sinful persons of the nation might kill the Prophets yet they are unable to kill any of Messengers as Allah totally protects them (for instance, the sinful persons did kill ZAKARIAH-AS and also his son YAHYA-AS i.e. John yet they were unable to kill Jesus-AS as we have seen at this Surah at AAYAT-157 & 158 that they did not kill him but in-fact, Allah took him above to heavens alive); Al-Hamdu Lillah; the translation to the last AAYAT here clarifies the Islamic stance much about Jesus Christ; they read that “O people of the Book; commit no excesses in your religion; nor say of Allah aught but the truth; Christ Jesus the son of Mary was (no more than) a Messenger of Allah, and His Word that He bestowed on Mary (it was KUN which means BE), and a spirit proceeding from Him - so believe in Allah and His Messengers - say not "Trinity" - desist from it as that would be better for you; because Allah is one only; glory be to Him; it is far removed from His Majesty that He should have a son; to Him belong all things in the heavens and on the earth; and Allah is enough to provide safety”; note here that Jesus Christ, though he is the Messenger of Allah, is among the mankind and it is far from the Majesty of Allah that He should have a son; if anybody needs safety, he should keep the righteous true Belief and do his deeds accordingly; Allah would certainly provide him the safety that he would most certainly need at the first day of AKHIRAT, the Day of Judgment; Al-Hamdu Lillah.
NISAA-The Last Ruku
172. The Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself.
173. Then as for those who believe and do the good, He will pay them fully their rewards and give them more out of His grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. And they shall not find for themselves besides Allah a guardian or a helper.
174. O people - surely there has come to you manifest proof from your Lord and We have sent to you clear light.
175. Then as for those who believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Him on the right path.
176. They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir if she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things.
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The first couple of AAYAAT at this last Ruku continue to clarify the concepts relating to Jesus Christ-AS; they tell that “the Messiah will never scorn to be a slave unto Allah (so do not believe in trinity), nor will the favored angels (so do not believe in trinity); whoso scorns His service and is proud, all such will He assemble unto Him; then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom; and they will not find for them, against Allah, any guardian or helper”; the next AAYAT addresses the peoples of the world and tells them that the most clear reason have come to them from their true Lord (to accept Islam and that is Muhammad PBUH, the last Messenger of Allah) and Allah has also sent the manifest light towards them (that is the Quran which would provide the Guidance to the right path even after the death of Muhammad PBUH by the efforts of the good Muslims); he was sent as the Messenger to all peoples of the world ever to come ahead anywhere from his times as he was the last of Messengers that Allah sent to the world; Al-Hamdu Lillah; AAYAT-175 tells that those persons who truly believe in Allah and they obey Him in all the issues of life, He would soon enter them into His mercy (at AKHIRAT) and He would provide them His bounty (at the world) and He would keep them totally at the right path (so that they get JANNAH at AKHIRAT); Al-Hamdu Lillah; the last AAYAT of the last Ruku of Surah NISAA answers to the query of some of Muslims to get the ruling about KALALAH (such person that has neither his parents or grand-parents alive nor has any children); Surah NISAA presents the laws of inheritance at the second Ruku after the rights of the orphans but this AAYAT too presents the rulings for KALALAH; previously Allah gave the command for such of his siblings that are related to him by his mother only; this AAYAT relates to his real brothers and sisters (who have the same parents or have the same father); it reads that “they ask you (O Muhammad PBUH) for the legal ruling; say that Allah directs about those (i.e. KALALAH) who leave no descendants or ascendants as heirs; if it is a man that dies, leaving a sister but no child, she shall have half the inheritance; if (the deceased was) a woman, who left no child, her brother takes her inheritance; if there are two sisters, they shall have two-thirds of the inheritance (together); if there are brothers and sisters, (they share) so the male having twice the share of the female; thus Allah makes clear to you lest you err; and Allah certainly knows all of things most well”; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of NISAA ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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Surah MA’EDAH
(Consists of 16 Ruku)
(Most of it in H-7; yet much of it descended later)
(The first & last Ruku came at or near to H-11)
MA’EDAH-The First Ruku
1. O you who believe - fulfill the obligations. The cattle quadrupeds are allowed to you, except that which is recited to you, not violating the prohibition against game when you are entering upon the performance of the pilgrimage; surely Allah orders what He desires.
2. O you who believe - do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands, nor those going to the sacred house seeking the grace and pleasure of their Lord; and when you are free from the obligations of the pilgrimage, then hunt, and let not hatred of a people-- because they hindered you from the Sacred Masjid-- incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression; and be careful of (your duty to) Allah; surely Allah is severe in requiting (evil).
3. Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely Allah is Forgiving, Merciful.
4. They ask you as to what is allowed to them. Say: The good things are allowed to you, and what you have taught the beasts and birds of prey, training them to hunt-- you teach them of what Allah has taught you-- so eat of that which they catch for you and mention the name of Allah over it; and be careful of (your duty to) Allah; surely Allah is swift in reckoning.
5. This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.
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Surah MA’EDAH starts with the rulings about the animals that are counted among the edibles by Islam; it tells that the beast of cattle (that means all the cattle and animals alike like deer, buffalo, buck etc.) are made lawful to eat unto the Muslims except that which has been mentioned to them herein ahead; the last Prophet Muhammad PBUH has prohibited the Muslims to eat all such animals that eat by tearing their prey apart with their fangs and all birds that have talons (i.e. the birds of prey; note that it is much better to avoid eating of any of birds that has the capability to fly); the AAYAT notes that those animals are prohibited too that the Muslims hunt when they are in EHRAAM (the dress and restrictions when the Muslims are on HAJJ); Allah certainly ordains whatever He wills (according to the setup He has provided for the world); Al-Hamdu Lillah; the very first part of the first AAYAT commands them to fulfill their oaths that do not challenge the commands of Allah and all Muslims would necessarily avoid oaths that challenge them; note 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; Surah BAQARAH-225 tells that Allah would provide mercy on such errors and 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 without challenging the Islamic commands; Al-Hamdu Lillah; note here that the most important oath is the promise that the Man has made to Allah at the world of spirits that he would believe in Him that He only is the Creator of all the creation with the acceptance that He has all His attributes as QADEEM, ASL and LA-MEHDUD and with the acceptance that He only is the true Lord to obey because the obedience to any other among His creation is subject to the condition that he does not command anything against His commands (see the note on Surah FATIHA); if someone breaks this oath, he falls into SHERK that is the most heinous of all sins/crimes; after that are those important oaths that relate to business transactions that the people make among their-selves (if someone breaks these oaths, he commits such sin/crime that makes him highly unjust in his deeds) and the last but not the least, are those important oaths that relate to the marriage of the man and his wife (if someone breaks these oaths, by avoiding the announcement of the marriage, by avoiding the responsibility the person has towards the spouse, by avoiding the asking of the required trust among each other; each of these things makes the person incline towards most shameful acts that he/she is accountable for at the court of Allah and that disgraces him/her amongst all the people around); may Allah guide all the Muslims to fulfill all their oaths in the finest of manners; Al-Hamdu Lillah; the second AAYAT commands the Muslims not to challenge the sanctity of the signs of Allah; the word here for “signs” is SHA’AER that means here such things by which the Muslims show their respect to Allah; the AAYAT explains these by mentioning the issues of HAJJ that they should not violate the sanctity of this sacred month (ZIL-HAJJAH) nor of the animals brought for the sacrifice at this time if they get the authority to do such things; they must not violate the sanctity of animals that are garlanded for sacrifice nor of the persons that go on towards the sacred house (KA’BAH) seeking the grace of Allah (that He forgives their wrongs in practice that came about in spite of all their caution) and seeking His pleasure (by all virtuous acts that they do with all commitment to Islam); when the Muslims get free from the sacred HAJJ obligations then they might hunt; and they must not let the hatred of some people who had stopped them from reaching the Sacred Masjid (i.e. KA’BAH when both the sides had struck a peace treaty), mislead them to transgress; they (Muslims) must help each other on the matters of righteousness and TAQWA and they must not help each other on any sinful activity and unjust attitude; note that the sinful activity means here something against righteousness that is manifest; and unjust attitude is the inclination of the individual towards satanic temptations inside that challenges TAQWA which occurs due to all attention towards Allah only, at the inside of the individual; Al-Hamdu Lillah; the best attitude is TAQWA certainly; and Allah certainly is Most Strict in punishment (to all such persons who violate the sanctity of His signs and who take up the sinful activities and unjust attitudes); may Allah save all the Muslims from all these immoral things totally; Al-Hamdu Lillah; AAYAT-3 tells about those animals and things related to them that are prohibited; those are carrion (all those animals that die without slaughter according to the Islamic manner) though their death is natural or by some other cause; any part cut from the living animal is also carrion and so prohibited to eat; however, the fish (when it is not swollen) and locusts are allowed to eat without any slaughter; the AAYAT tells about other of prohibited animals and their parts; the (flowing) blood of the animal is also prohibited though the spleen of the slaughtered animal and even its liver is allowed to eat; also prohibited is the swine-flesh (and every part of it) and the animal that is slaughtered in the name of any besides Allah; the AAYAT tells of four such animals here that also are included in carrion and these are MUNKHANIQA (its death is by suffocation intentionally or unintentionally) and MAUQUDHA (its death is by some extreme hit or beating; note that its death from the stone, from the gun-shot or from the collision with some vehicle all are included in this extreme hit) and MUTARADDIYA (its death is by some fall from height) and NATHIHA (its death is by goring of horns of other animals); the other of the prohibited animals are those that have been wounded by some carnivorous animal that has led to its death unless the Muslim hunter slaughters it (when it still has life in it, in the name of Allah) and those animals are also prohibited that are sacrificed for idols; also disallowed is the division of the meat by arrows; note that there used to be gambling even in business transactions at those times and even arrows were used for that which they often used for drawing lots; one of the examples of this usage was that it happened at those times that the disbelievers in Makkah used to make different packs of meat and then write the names of those who would share those packs at arrows and as the packs ended by the names they announced by drawing the arrows randomly, they left some of the persons who had their share in the meat too because of their payment in it (so this was a form of gambling that they played in this business dealing); the AAYAT tells that all these things are extremely sinful; note that the commands about foods that this AAYAT has mentioned were the last of commands in the Quran according to IBNE-ABBAS-RA (one of the foremost SAHABA that had prominence in Tafsir); so it is notable that the first AAYAAT that had descended twenty-two years back commanded to read (accept, understand, apply and spread the teachings of the Quran) while this last of commands asked to refrain from impure foods; these two are the basic necessities for the spirit and the body respectively so the former must receive the impression of the Quran positively for its actual safety while the latter must avoid filth in all manner that if taken, might affect the spirit adversely; Al-Hamdu Lillah; note that this AAYAT descended at ASR (before the sunset) at Friday in the tenth year of HIJRAH at 9th of ZIL-HAJJAH (that is the last month in the HIJRAH calendar and Allah has blessed its ninth day highly to make it the best day of the year just as the night of QADR in RAMADHAN is the best night of the year from whence the Quran descended); everything most related to the Quran is the most honorable thing for certain as that is in the protection of Allah (see Surah HIJR-9); after the descent of this AAYAT (and by the other calendar that we Muslims have in usage too, it most probably was Friday the 6th day of March 632 AD), the Prophet PBUH lived at the world for some three months only (most probably it was Monday the 8th day of June 632 AD in the eleventh year of HIJRAH that he died; that seems to correspond to the fourteenth day of the third month RABIUL-AWWAL); the AAYAT goes on to mention that today the disbelievers have lost all hopes to ever finish-off the teachings of Islam that the Muslims believe in (as Islam has manifested its teachings in practice so firmly now) so the Muslims must not fear the conspiracies that these disbelievers might take-on as they would achieve nothing by them (if the Muslims are steadfast on the teachings of Islam practically) so they must fear Allah only that He is not displeased of them ever; the AAYAT says that today with this mention of the prohibited foods, Allah has completed for the Muslims their DEEN (that means that He has brought Islam at front totally in the manifest practice while it was complete in theory from all times) and He has provided them in total His 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) and He is pleased with Islam as DEEN (the Guidance to the right path to Allah that gives the principles to practice for each and every issue of life that the Muslims accept so that they might get the true success at AKHIRAT); Al-Hamdu Lillah; the AAYAT provides the final touch to the command of the prohibited foods telling all the Muslims that still, if anyone is forced by hunger without any inclination to sin (and eats anything of the prohibited foods but up-to necessity only) then Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah; the AAYAT ahead tells that the Muslims ask you O Muhammad PBUH, what is allowed to them in foods so answer them that all pure things are allowed to them (so those mentioned as totally unlawful are most impure; see also the note on AAYAAT-168 & 169 of BAQARAH that is at its twenty first Ruku) and all such hunting beasts (among the hounds and the birds of prey) that the Muslims train well as hounds are trained, and they certainly train them as Allah has directed them, so they are allowed to eat that prey which those beasts catch for them and they must recite the name of Allah upon those beasts (when they release them at the prey) and they must have TAQWA to Allah; Allah certainly is Most Swift in taking account; Al-Hamdu Lillah; AAYAT-5 tells the Muslims that today all things that have purity are allowed for them so even the animals that are slaughtered by the people of the Book are allowed to eat for them and their slaughtered animals are allowed for the people of the Book; the Muslim chaste women (that are in protection of their family ties) and the chaste protected women of the people that were given the book (i.e. Torah) before them, they all too (due to their purity) are allowed for the Muslims to marry when they provide their MEHR (the amounts given to the woman taken in marriage at that time) living honorably with them without fornication and not taking them as secret concubines; note here that the marriage of the Muslim woman to any man other than the Muslim is disallowed totally; note also that the term AT-TAYYEBAAT (things that have the highest of purity) include not only the foods here but also AL-MUHSANAAT (the chaste protected women) for which Allah has given the permission to marry; in today’s scenario, it is not feasible to marry any of the women (that is among the people of the Book that are the Jews and the Christians) at the west due to the weakest of family ties there and as such, they generally do not fulfill the criterion as to be counted among AL-MUHSANAAT due to this lack of their protection by the family ties; the AAYAT tells that whoever displays disbelief with the claim of believing in Islam, his good deeds would go to waste and at AKHIRAT, he would be among the losers (as he would be punished by the hell-fire); note that displaying such actions of disbelief in the issues of women (that clearly are injustice), manifests that he does not value trust that is needed in the honorable bond of marriage to keep its honor intact and he does not take any responsibility that is needed in the honorable bond of marriage as he commits sinful acts without taking-up the marriage and he does not announce it loud and clear that is needed in the honorable bond of marriage but he wants it to remain a secret affair; he would remain careful that this might lead to the wastage of his good deeds and as such, Allah would punish him by the hell-fire; the marriage certainly is an honorable oath that is to be fulfilled by both the sides of it; it is an ART as it asks for Announcement, Responsibility, Trust from both the sides of the matter so that it remains totally honorable; however, if the sinful person makes himself/herself better at the worldly life then undoubtedly, that would lead to his/her safety at AKHIRAT; may Allah give all the Muslims all such TOFIQ that makes them better as they care for each other, in all aspects of life; Al-Hamdu Lillah.
MA’EDAH-The Second Ruku
6. O you who believe - when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.
7. And remember the favor of Allah on you and His covenant with which He bound you firmly, when you said: we have heard and we obey, and be careful of (your duty to) Allah; surely Allah knows what is at insides.
8. O you who believe - Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and he careful of (your duty to) Allah; surely Allah is Aware of what you do.
9. Allah has promised to those who believe and do the good deeds that they shall have forgiveness and a mighty reward.
10. And (as for) those who disbelieve and reject our AAYAAT, these are the companions of the hell-fire.
11. O you who believe - remember Allah's favor on you when a people had planned to stretch forth their hands towards you, but He withheld their hands from you, and be careful of (your duty to) Allah; and on Allah let the believers rely.
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This Ruku commences with the ruling of WUDHU (the ablution before the reading of SALAH) and here the AAYAT tells its basic aspects; note that Surah MA’EDAH relates mostly to adhere to justice as Allah demands from the Muslims and the mention about the oaths, the pure foods which the Muslims are allowed to eat and the chaste women whom the Muslims are allowed to marry, this all is related to justice; for this justice, it has presented the narrations where injustice has led to extreme troubles to many peoples of the world and for this justice, it asks to respect their own selves caring for issues about SALAH and JEHAD (so that they make their inside better and so that they make the outside, i.e. the surroundings, better respectively); then it asks strictly to respect all persons for which it gives the rulings about the crimes such as the mutiny against the Islamic regime (that includes the highway robbery, kidnapping of the citizens of the land and all extreme forms of terrorism) and the crime of theft; then it directs to respect Allah by not committing SHERK in any manner (and for that respect, it specially asks to take Jesus Christ-AS as among the mankind with the acceptance of the heart that he certainly was one of the most esteemed Messengers of Allah); before this direction, it again touches briefly the issues of the oath taken and the issues of foods so it has its own integrity like other of the Surah that are lengthy in volume yet have their own integrity to their discussions; Al-Hamdu Lillah; note that the ULAMA find highly praiseworthy for Muslim men in general to learn Surah-MA’EDAH good as it teaches the Islamic Law that targets injustice directly while it is highly praiseworthy for Muslim women in general to learn Surah-NOOR good as it commands about HEJAB that targets the shameful attitude directly; Al-Hamdu Lillah; note also that JEHAD is not any manner of terrorism as it asks to care for the weak persons when the Muslims take it up as the total slaves to Allah, by challenging those who really are threat to the peace of the world; it certainly is not to impose any such restrictions on them by which they feel unease at living their lives at the world though the Muslims have the liability to provide them the message of Islam and that certainly is “Al-Hamdu Lillah RABBEL-AALAMIN”; see the note at the twenty-sixth Ruku of Surah BAQARAH for the last AAYAT (i.e. AAYAT-216); Al-Hamdu Lillah; the AAYAT tells the Muslims that whenever they intend to read SALAH, they would wash their faces (soaking even the cheek beneath their beards unless someone’s beard is much thick), their hands including the elbows, their feet including the ankles and they would wipe their heads once before washing the feet (at least one-fourth of it though wiping it more than that is better but keeping it once only); the washing of parts of WUDHU would be for three times for refinement though it is allowed to wash them once or twice if that soaks them well; note here that the AAYAT mentions the washing of the feet at the last of these basic things for WUDHU and also note that the Arabic grammar generally recognizes the words by the markings at its last of letters; keeping this in mind if the word “ARJUL” (feet) is read ARJULA then it relates to the washing of feet and if it is read ARJULE then it relates to the wiping of hands over the feet; the interesting thing to note is this that there are some places (though extremely few) in the Holy Book Quran where the words might be read in two different manners to express some difference in meanings and the Muslims accept both the meanings well as none of them falls against the fundamental teachings of Islam (as the issue here denotes); among these extremely few places, some even have another HARF (i.e. the preposition mostly as expressed in English) or even another word relevant to the discussion there without affecting the meaning of the text adversely (or challenging the fundamentals) and a person among the Muslims might read the AAYAT there in any of the accepted manners if he knows that well; Al-Hamdu Lillah; note that the general manner in which the Muslims take the AAYAT that we all study here, is to read it ARJULA and they wash their feet well as one of the authentic Ahadith has also appreciated for them; however, there are those persons too among the Muslims who take the wiping of the feet instead of washing them; these four things are the basic things in WUDHU and leaving any of them makes it void; as WUDHU is the necessary condition for SALAH, it also becomes void at such time; there are other things too that relate to WUDHU like rinsing the mouth and the nasal cavity yet they are not among the basics while it is not necessary to get the inside of the eyes soaked too; the AAYAT goes on to instruct the Muslims to take the purifying bath necessarily for the physical purity when they are sexually defiled; this purifying bath needs to wash the sexual organ thoroughly while it also needs the rinsing of the mouth and the nose at least once but with much care to get them clean besides the WUDHU for it and in addition, it needs to flow water over all the body so that every part is washed totally well; while the WUDHU needs ordinary washing of the parts, the GHUSL needs thorough washing but the Muslims must take care that they do not waste any amounts of water; the AAYAT gives the allowance to make TAYAMMUM when someone is in need for WUDHU (or even the purifying bath); if the Muslim person is afflicted with some illness or if he is at travel or if he has come after attending the call of the nature or if he has made the intimate relation with his wife so in any of these situations, when he needs to make the WUDHU or the purifying bath but does not find water (or he lacks water highly especially in the last of these four issues), he would avail this allowance; Al-Hamdu Lillah; TAYAMMUM means to get cleanliness by the pure sand (dust) if water is not available when to ask for cleanliness becomes necessary (it suffices for both the WUDHU and the purifying bath); it literally means to make intention for (something) and it was allowed most probably at the occasion of the battle of BANI-MUSTALAQ; that was when the necklace of SAYYEDAH Ayesha-RA was lost (around the last of the 4th HIJRI) and the procession had to stop for its search while the water was scarce; note that TAYAMMUM is one of the specific attributes of the Muslim UMMAH and in it, only the face and the hands (to elbows) are wiped with two beats of both hands one by one according to the general ruling at FIQH, one for the face and the other for the hands; the AAYAT tells ahead that Allah does not want to put you Muslims into hardship (so TAYAMMUM actually is an ease provided to the Muslims when they need the physical purity and then by SALAH, they would achieve strength in the spiritual purity) yet He does intend to keep you clean (so He has given this allowance of TAYAMMUM) and to provide you with His blessing in totality (that you do remain capable to apply Islam to practice in all situations) so that you all do praise Allah upon that blessing; Al-Hamdu Lillah; AAYAT-7 reminds the Muslims that they have received the highest of blessings i.e. Quran from Allah, the true Lord, that guides them to the right path to live by Islam in all situations and to which they have said that they had heard and had accepted to obey it (see Surah BAQARAH-285 that is in its last Ruku); so all Muslims must have TAQWA to Allah and fulfill this honorable word that they have given to Him; Allah certainly knows well what they have at their insides; Al-Hamdu Lillah; AAYAT-8 here is similar to NISAA-135 and it tells the Muslims to remain staunch upon justice and whenever they witness, to provide their testimony with care to the commands of Allah even if that testimony is against their own selves or against the parents or against the kindred; if any of the sides that ask for justice is rich or poor, Allah is nearer to both of them; so the Muslims must not incline to the respect of the rich or the sympathy of the poor to judge matters but care to the commands of Allah; but if they distort it (due to asking of their whims) or turn away to avoid it (due to asking of their relations) then Allah certainly is Well-Aware of what they do (so He would punish such persons not only at the world but also at AKHIRAT unless they show true repentance and Allah accepts their plea for pardon and mercy); the second AAYAT of MA’EDAH had guided them that they must not let the hatred of some people who had stopped them from reaching the Sacred Masjid (when both the sides had struck a peace treaty), mislead them to transgress and this AAYAT here also instructs them for that; they must keep to justice in all matters (in the ordinary business of life and even where there is some extraordinary situation that asks highly for adherence to justice in the broad sense); that only is near to TAQWA and they must have TAQWA to Allah; Al-Hamdu Lillah; note that from the next Ruku, the Quran states about how Allah punished those people that broke their pledge to Allah and took unjust attitudes and as such this AAYAT-8 is the basis to much of the matter at MA’EDAH ahead; the next AAYAT tells for those who truly believe and do all good deeds (that represent justice in all their attitudes) according to that belief, that Allah has promised that He would certainly provide them mercy and highest of good returns; the continuous living in this manner establishes TAQWA inside which is His blessing to them at the worldly life too; Al-Hamdu Lillah; and all those who disbelieved and rejected the AAYAAT provided to them from Allah, all those would be the dwellers of the hell-fire; this tells that to avoid justice as Allah demands from His creation in all issues of life means the rejection of His AAYAAT and so, the Muslims have to apply all the fundamental teachings of Islam in all issues of life to keep to justice; they must remember the NEMAT (the blessing from Allah which 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) upon them when He stopped the disbelievers (at Makkah) to get control upon them to abuse them in such manner which might lead to their elimination by unjust attitudes of those disbelievers and so they must develop TAQWA to Allah inside and as true Muslims, they must have total trust in Allah (as He has the actual authority) that if anyone intends to be unjust towards them, Allah would certainly secure them from such wrongful persons; this implies that the Muslims must fulfill the demands of justice and not put burdens to the persons that are under their authority especially those that are the weakest among them; Al-Hamdu Lillah.
MA’EDAH-The Third Ruku
12. And certainly Allah made a covenant with the children of Israel, and We raised up among them twelve chieftains; and Allah said: Surely I am with you; if you keep up prayer and pay the poor-rate and believe in My apostles and assist them and offer to Allah a goodly gift, I will most certainly cover your evil deeds, and I will most certainly cause you to enter into gardens beneath which rivers flow, but whoever disbelieves from among you after that, he indeed shall lose the right way.
13. But on account of their breaking their covenant We cursed them and made their hearts hard; they altered the words from their places and they neglected a portion of what they were reminded of; and you shall always discover treachery in them excepting a few of them; so pardon them and turn away; surely Allah loves those who do good (to others).
14. And with those who say, We are Christians, We made a covenant, but they neglected a portion of what they were reminded of, therefore We excited among them enmity and hatred to the day of resurrection; and Allah will inform them of what they did.
15. O followers of the Book - indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah;
16. With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.
17. Certainly they disbelieve who say: Surely, Allah-- He is the Messiah, son of Mariam. Say: Who then could control anything as against Allah when He wished to destroy the Messiah son of Mariam and his mother and all those on the earth? And Allah's is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things,
18. And the Jews and the Christians say: we are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your faults? Nay, you are mortals from among those whom He has created, He forgives whom He pleases and chastises whom He pleases; and Allah's is the kingdom of the heavens and the earth and what is between them, and to Him is the eventual coming.
19. O followers of the Book- indeed Our Apostle has come to you explaining to you after cessation of the (mission of the) apostles, lest you say: There came not to us a giver of good news or a warner, so indeed there has come to you a giver of good news and a warner; and Allah has power over all things.
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This Ruku presents the punishment that Allah gave to the Bani-Israel as they broke their pledge that Allah had taken from them and also because of their unjust behavior in the matters of life; AAYAT-12, the first AAYAT here, tells that Allah took the pledge from them and provided twelve chiefs to them (each one for each of their twelve tribes); Allah told them that He would care for them if they fulfill their pledge that is if they establish SALAH (the daily prayers to Allah) and give ZAKAH (the necessary provision of charity to the poor and the needy as commanded by Allah) and believe in the Prophets that Allah sends and help them in all manners possible to give the message of Allah; and lend Allah the good loan (that is they must spend their finances at the good deeds besides ZAKAH that Allah appreciates and provide much of their time using the best of their capabilities for the guidance of the people that need it according to the command of Allah) so then He would eliminate their sins and He would enter them into the JANNAAT beneath which the beautiful streams flow; but whoever of them disbelieves after they have received this command (to which they have committed their-selves), he has certainly strayed far away from the right path (so then he would not receive the Guidance to the right path at the worldly life and he would be punished severely at AKHIRAT); so due to the breach of their pledge, Allah cursed them by making their hearts so hard that they turned oblivious of the Truth; the AAYAT tells ahead that they changed words from their places and presented them out of context and as such, they have forgotten (ignored intentionally) much of what they had been advised; our study had noted at the eighth Ruku of AALE-IMRAN that there are such persons in them that present words in such manner by their tongues that listeners take that too included in Torah (or they speak words with sound near to the actual words that change the meaning of the text so that they get the excuse if someone detects their wrong that they only said the right word); Allah certainly is the true authority Who saves the Muslims from all adversities as they keep firm upon Islam; Al-Hamdu Lillah; the AAYAT tells the Muslims ahead that “you shall always discover treachery in them excepting a few of them; so pardon them and turn away; surely Allah loves those who do good”; note that to pardon them means to leave them on their own as they would be unable to create any trouble for the Muslims if the Muslims remain steadfast upon practicing the Islamic commands and the AAYAT also indicates that to avoid them would enable the Muslims to avoid their impression and so this avoidance is among the good attitudes for the Muslims; Al-Hamdu Lillah; the AAYAT ahead tells that Allah had also taken an oath from those too who call their-selves as NASAARA (the Christians) but they forgot (ignored in practice) much of what they had been advised; due to this attitude towards the commands of Allah, He punished them by putting enmity among them and hatred inside for each other (of them) till the Day of Judgment; Allah would certainly inform them very soon of what they had been doing; O people of the Book - there has come from Allah the last of His Messengers to you who brings forth many of things that you conceal of the book (Torah) and leaves many of things untouched; certainly, there has come towards you people of the Book the magnificent light (the guidance through Muhammad PBUH that present the most fundamental Islamic teachings that Torah had also presented most clearly in its basic form) and the distinct book (i.e. the Holy Book Quran which Allah protects from all modifications); Al-Hamdu Lillah; so the AAYAT presents the fact that you people of the Book not only ignored the actual teachings of Torah in practice by different unworthy excuses but you have also denied the teachings of the Quran when it is available to you people for the Guidance to the right path; note that Allah has protected the Quran in all ways and it is totally safe not only in its meaning but also in its text (see Surah HIJR-9) so this truly is the Word of Allah that is His attribute; this is not the case with Torah or any other of the books that Allah sent to the world as they have been tampered with not only in meanings but even in text as the ancient history tells us explicitly; though we Muslims take Torah and other Scriptures that Allah sent to the Messengers as the message of Allah (in their basic form) yet we Muslims do not take any guidance from it as of now because we do have the Quran in its basic form even now that encompasses all the principles of Islam (and SUNNAH of the Prophet PBUH presents the manner to practice them); its principles had come to the clear manifestation at the times of the Prophet PBUH as we have studied at the third AAYAT of MA’EDAH; Al-Hamdu Lillah; AAYAT-16 tells us, “With it Allah guides those who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path”; the notable things here are that Allah guides all persons by the Quran (and He has commanded us Muslims through Muhammad PBUH to strive in spreading of the Islamic teachings by the Quran only with the assistance of the SUNNAH; see Surah FURQAN-52); the second thing is that He guides those certainly who need His pleasure sincerely; the third thing is that He guides towards the right path only that is by directing the sincere persons towards the right attitudes in all issues of life according to Islam; the fourth thing is that He brings them out of all dark areas (ZULUMAAT that is the plural of darkness) towards the magnificent light that enlightens the true manner to practice the issue at hand; here the dark areas mean the wrong manners that are many while the magnificent light i.e. the Quran guides to the only right manner in principle for the issue at hand; the fifth thing is that He brings the sincere persons to the magnificent light by His will; note that whatever happens anywhere at the earth or at the heavens or between the heavens and the earth, that all happens by the will of Allah only; the sixth thing is that He not only provides the Guidance to the right path but He also keeps the sincere persons upon that right path by the Quran; Al-Hamdu Lillah; AAYAT-17 tells that those among the people of the Book who have said that the person of Jesus Christ, the son of Mary, is Allah, they have disbelieved the Truth; O Prophet PBUH; tell them -who would challenge Allah (to protect) if He intends to destroy the Messiah (Jesus Christ), the son of Mary, and his mother too and all those that are upon the earth; and for Allah only, is the authority of the heavens and the earth and whatever is between them (He has created all of these by His authority and He has the total power to destroy all); He creates whatever He wills (so He created Jesus Christ miraculously by a woman only); and Allah certainly has all control over all things-; the AAYAT ahead tells that the Jews and the NASARA say that they are the children of Allah and His loved ones (here, they said it in the meaning that they are very near to Allah as the word used does not mean the children specifically but it might show the relation to someone or something); ask them O Prophet PBUH –then why would He punish them at AKHIRAT (and why did He punish them at the world; note that the Jews were totally uprooted from their dwellings by the forces of Nebuchadnezzar and after many centuries of that, by the Roman forces); they are among the ordinary human beings just as all others are; He forgives whom He wills and He punishes (due to their wrong-doings) whom He wills; and for Allah only, is the authority of the heavens and the earth and whatever is between them; and towards Him, is the return (of every person for the view and the outcome of his/her account)-; Al-Hamdu Lillah; the last AAYAT of the Ruku states that the last Prophet has come now to the people of the Book (and to all peoples of the world); he has come after the huge gap where there came not a single Messenger of Allah; note that this huge gap is of more than 540 years or so since Jesus Christ was taken above to heavens alive and this period is known as FATRUT; now the people of the Book have no such excuse that they did not find any Messenger after Jesus-AS who had provided them the good tidings on whatever they had understood right from the teachings of Torah and who had provided them the warning on whatever they had understood wrong; so now they have no excuse to remain on their false notions (that they had taken-up by their whims at the period of FATRUT) as the Messenger of Allah has come to them who is BASHIR (who gives the good tidings to all those who believe and work according to the Quran) and who is NAZIR (who gives the warning to all those who reject the message of the Quran); they must believe in it and if they do not accept its teachings that corrects their belief then they must understand that Allah certainly has all control over all things (so He would decide for their fate in the world as He wills and He would give them whatever they deserve at the Day of Judgment); Al-Hamdu Lillah.
MA’EDAH-The Fourth Ruku
20. And when Musa said to his people: O my people - remember the favor of Allah upon you when He raised prophets among you and made you kings and gave you what He had not given to any other among the nations.
21. O my people - enter the holy land which Allah has prescribed for you and turn not on your backs for then you will turn back losers.
22. They said: O Musa - surely there is a strong race in it, and we will on no account enter it until they go out from it, so if they go out from it, then surely we will enter.
23. Two men of those who feared, upon both of whom Allah had bestowed favor, said: Enter upon them by the gate, for when you have entered it you shall surely be victorious, and on Allah should you rely if you are believers.
24. They said: O Musa - we shall never enter it so long as they are in it; go therefore you and your Lord, then fight you both surely we will here sit down.
25. He said: My Lord - Surely I have no control (upon any) but my own self and my brother; therefore make a separation between us and the nation of transgressors.
26. He said: So it shall surely be forbidden to them for forty years, they shall wander about in the land, therefore do not grieve for the nation of transgressors.
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The Ruku commences by telling how Moses-AS directed his people (the Bani-Israel) by reminding them that they should remember how Allah provided His NEMAT to them when He raised Prophets among them (that guided them to the right path) and raised them to have authority (over vast areas of land); and in addition, He provided them that He has not given to anyone else (that is Torah, the five books, that Allah gave to Moses for the guidance of the Bani-Israel); he told them to enter the holy land of Palestine (to which they had their rightful claim at that time) which Allah had assigned to them but they must not turn back at the battle as they would lose the blessing of Allah by that; they should fight on the people there and they would certainly get the upper hand; the Bani-Israel refused to fight them on the basis that they had extremely aggressive warriors and in their presence, they would never enter the land certainly; however, if those warriors leave that place, they would enter it with pleasure; note here that they had the strong impression of their slavery at Egypt and it manifested here at their answer though Moses had told them clearly that its conquest was already written for them; moreover, they had seen that Allah had provided Moses by such staff that with it, he could perform amazing feats; they had witnessed it to become the big serpent that ate up the snakes of the magicians and it had such strike that parted the waters to make the passage to safety for them (and then the waters drowned the Pharaoh and his army) and then it had provided 12 springs to run from the big rock at the desert they were in; with such achievements that provided them ease in living, they were not prepared to fight the enemy but wanted Moses to get them by the power of his amazing staff; two good chiefs (one of them was Joshua-AS), who feared that Allah would punish them if they do not fulfill His command and whom Allah had blessed highly, told the Bani-Israel that when it is written for them then they ought to go boldly through the door of the city upon them without any worry and they would get it; they ought to have total trust in Allah as the true believers must have; we have just studied at the last AAYAT (that is AAYAT-11) at the second Ruku of MA’EDAH that Allah does care for the safety of the true Muslims who have their total trust in Him; they must develop TAQWA to Allah inside and then if anyone intends to be unjust towards them, Allah would certainly secure them from such wrongful persons; this implies that the Muslims must fulfill the demands of justice and not put burdens to the persons that are under their authority especially those that are the weakest among them; Al-Hamdu Lillah; they completely ignored the good direction of the good chiefs and told Moses that they would never enter the city till the times those extremely aggressive warriors are there so he should go towards them and also the true Lord that he believes in and they both should fight them as they sit waiting for the news of the conquest; on such answer where they talked about Allah as the RABB (the true Lord) of Moses only, he asked Allah that “O my Lord – I do not have any control except upon my own person and on my brother (Aaron) so just decide for separation between us and these (people that comprise of) rebellious persons”; note that Moses did not address the Bani-Israel as his people due to their disrespectful attitude towards Allah; note also that the Messenger has no authority to decide to leave the nation he has been sent to unless Allah allows that for him (Jonah-AS committed this mistake that he left his people without asking Allah for its permission and had to live in the belly of the huge fish until Allah accepted his plea for mercy; see the AAYAAT-139 to 148 of Surah SAAFFAAT); Allah replied to this plea of Moses-AS that the holy city would remain unattainable to these rebellious persons for forty years from now (so that their new generation, which develops at the rough surroundings at the desert free of slavery, fulfill the command to get the holy city) and they would wander bewildered at the desert; so Moses would not grieve on their attitudes but he would go on spreading the fundamental teachings of Islam as that is the work assigned to him; certainly, Allah knows best; Al-Hamdu Lillah.
MA’EDAH-The Fifth Ruku
27. And relate to them the story of the two sons of Adam with truth when they both offered an offering, but it was accepted from one of them and was not accepted from the other. He said: I will most certainly slay you. (The other) said: Allah only accepts from those who guard (against evil).
28. If you will stretch forth your hand towards me to slay me, I am not one to stretch forth my hand towards you to slay you surely I fear Allah, the Lord of the worlds:
29. Surely I wish that you should bear the sin committed against me and your own sin, and so you would be of the inmates of the fire, and this is the recompense of the unjust.
30. Then his mind facilitated to him the slaying of his brother so he slew him; then he became one of the losers
31. Then Allah sent a crow digging up the earth so that he might show him how he should cover the dead body of his brother. He said: Woe me - do I lack the strength that I should be like this crow and cover the dead body of my brother? So he became of those who regret.
32. For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our apostles came to them with clear arguments, but even after that many of them certainly act extravagantly in the land.
33. The punishment of those who wage war against Allah and His apostle and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be expelled out of the land; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement,
34. Except those who repent before you have them in your power; so know that Allah is Forgiving, Merciful.
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The Ruku continues to tell the results that the unjust attitudes at different times have brought upon the peoples of the world; it starts by asking the Prophet PBUH to recite the narration of two sons of Adam-AS as it had happened, for the correction of the people of the Book in this issue; this clarifies that this certainly has happened so this is an actual event which had occurred at the times of Adam; they both had presented their respective sacrifices to Allah, the true Lord; He accepted the sacrifice of one of them (that became manifest by the fire that came from heavens to devour it) and rejected the sacrifice of the other for which we find the reason in the speech of the one that was accepted that Allah accepts sacrifice from MUTTAQIN only (those who are totally attentive towards Allah); Al-Hamdu Lillah; their names have been mentioned as HABIL (Abel) who was the first person murdered and QABIL (Cain) who was the first murderer and they both are mentioned as the shepherd and the tiller of the land respectively; note that Ahadith have pointed out that whoever of innocent persons is murdered, some of the curse of that injustice falls upon QABIL too as he was the first murderer; Ahadith have also shown some reservation about making the tilling of the land as an obsession (to gain finances without any care to human necessity) and though obsession into the worldly issues is not appreciable at any financial pursuit yet the tilling of the land is especially marked so it must strictly remain to necessity; Al-Hamdu Lillah; QABIL took upon him to kill HABIL like the Satan had taken upon him to challenge Adam-AS when he was cursed; note here that when Allah cursed Satan and told him that he would be the dweller of the hell-fire as he has not obeyed the command of Allah to prostrate to Adam-AS, he asserted to take his revenge from Adam and his descendants as he was totally unable to challenge Allah; QABIL in the same manner took-up this injustice that he killed his brother on the punishment he had received from Allah; when HABIL saw that his brother QABIL does intend to kill him as he saw his extreme anger towards him so he told him that if he does commit such heinous act, he would not retaliate to kill him as it is such evil that he does not intend to do it even in his self-defense (so it seems here that at those times it was not clear if the murder at self-defense even, is valid or not); HABIL clearly mentions that he fears Allah, the true Lord of the worlds, as the person must worship Him and obey Him only without any inclination towards any evil; here again we get the meaning of TAQWA that it denotes the total belief in Allah with the fear of Allah (when some person does wrongs to himself) with the hope towards Him that He would forgive the wrongs providing him TOFIQ (the space to do good deeds against the wrongs to compensate them and make himself better ahead) with true love inside for Him; Al-Hamdu Lillah; he told QABIL that when he is on the right path then if QABIL kills him, he would not only put on himself this heinous sin of killing him but also all of his other sins (as he would never get TOFIQ to compensate for them ever) and he would be among those persons that are liable to the hell-fire; and such is the punishment for the unjust persons; QABIL was divided between killing or not killing his brother but then the whims inside him did get hold of him to kill his brother and he did kill him to become one of the extreme losers; now, he could not find any place to conceal the corpse of HABIL and in this worry, he saw a crow that was scratching up the ground and he realized that this surely would hide the corpse; he said to himself that it is woe unto him that he could not even be like this crow so that he could hide the naked parts of the body of his brother (by hiding it all); so then he became one of the regretful persons due to this setback that challenged his understanding of worldly matters; here, the narration ends and it guides us to some very distinctive attitudes for remaining to the right path and our study would insha-Allah take some of those that are most notable; Al-Hamdu Lillah; here, the first notable thing is that Allah asks the Prophet PBUH to recite this incident to the people of the Book just as it had happened as they disputed much in its elements; the second notable thing is that the sacrifice given to Allah provides the insight into issues at hand to tackle them righteously; the third notable thing is that Allah accepts the deeds when they are based on 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 TAQWA to Allah is that attitude that comes by fear of His displeasure and results in the true Belief upon Him that has become wonderfully strong by the good deeds that the person has done sincerely according to the commands of Allah; Al-Hamdu Lillah; the fourth notable thing is that if the good person does not know the ruling for some issue that he has to decide for, then he should take the safe side as that is the asking of the fear to Allah in that though it might put him to some high trial; the fifth notable thing is that those who commit the murder of some innocent person, those extremely unjust persons generally do not get TOFIQ to repent and make their-selves better as they generally are destined to the hell-fire; the sixth notable thing is that the Man actually has been born on FITHRAT (the natural inclination towards the righteousness) and as such, his conscience (if it has any of good sense for justice left in him), asks to refrain from such high unjust act as to kill someone innocent; however, Satan works against this conscience and when the person is at the extreme level of his anger towards someone innocent, he needs the highest of control of self without any inclination towards any such satanic whims because if he gives-in to these whims, that would undoubtedly lead him to the hell-fire; the seventh notable thing is that those who take their-selves as much high among all the people, they feel it humiliating to learn from anyone that they take as lesser in status than their-selves though the issue in question might be well to learn from those even, that are lesser in status; the eighth notable thing is that each and every person does have the shame to hide his private parts and of others if that falls on him as that also is among the natural tendencies; the ninth notable thing is that the person given to worldly base desires, is ashamed at the worldly setbacks yet he cares but little for the failure that he would face at AKHIRAT which is the true life certainly; the tenth notable thing is that wherever birds are mentioned specifically in the Holy Book Quran, they present some miraculous performance, mostly in service to human beings; this is a very interesting phenomenon and does show that Allah is fully capable to take His work from birds even as He wills and this also asks for clear observation to all who need guidance towards Allah; generally, the Muslims are fully aware of the incident of ABA-BIL that happened just before the birth of the last Prophet Muhammad PBUH; Surah NAML tells us that HUD-HUD (Hoopoe–a bird in family of wood-peckers), brings an information that is something not known even to Solomon and the next AAYAAT tell us that he had brought information about the area of SABA (Sheba) that there a queen was ruling and they had their belief in the Sun taking it as their Lord and leaving the true Lord Allah; so the birds are doing a strange service to their own species and to human beings; besides birds, the Quran tells the amazing things about the insects too so note that before this incident, this same Surah tells us that “until when they (Solomon and his armies with him) came to the valley of ants, an ant said -O ants - enter your houses, (that) Solomon and his hosts may not crush you while they do not know” (Surah NAML-18); this tells that even ants do have their own system of communication by which they send messages to each other; as the Surah does not mention that Solomon had heard the speech of the ant directly (because Allah had provided him the ability to understand the speech of birds only as we learn by AAYAT-16) so Allah made him aware of this communication among the ants and learning that, he showed his extreme gratitude to Him for this most impressive status that even the ants did care for; note that this same Surah has that “and when the Word falls upon them, we would bring out an animal out of earth that would talk to them as people did not believe truly our indications” (Surah NAML-82); it is said in commentaries related to the Quran that this animal would appear in Makkah near the end of the world; the Quran tells amazing occurrences at different places that are mostly related to birds but there are such occurrences that it states even for animals, reptiles, insects and even fish that present the fact that Allah is Able to provide his directions well even by these of His creation too; Al-Hamdu Lillah; may Allah save all the true Muslims from giving-in to satanic whims and keep them always on the right path; Al-Hamdu Lillah; AAYAT-32 tells that Allah had decreed upon the Bani-Israel that whoever kills any person while that person has not killed anyone (so it is not as QISAS that is life against life) or that person has not stopped some people from the practice of the commands of Allah (so it is not due to FASAD upon the land) then it is as if he has killed the whole people at the land; likewise the saving of an innocent person (specially one among the prophets) is as saving of their whole people as each of such innocent persons guides towards the righteousness; note here that Allah had given this command to the Bani-Israel and it denotes that it addressed their tendency that they killed the Prophets of Allah without any care to take the Guidance to the right path from them; the AAYAT actually tells the dire consequence for this heinous act as it ends by the statement that the Prophets of Allah came to them with the 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) yet they killed even some of the Prophets of Allah so they were among those people that used to do extreme wrongs upon the earth; that is why Allah cursed them and disgraced them totally; certainly, all the power actually belongs to Allah, the true Lord; Al-Hamdu Lillah; the last couple of AAYAAT of this Ruku (that are 33 and 34) tell the punishment for those who are the brutal dacoits & highway robbers (and even the persons that revolt against the Islamic regime that establishes the Islamic commands, challenging it by deadly weaponry and it is notable here that this is included in the HUDUD that are the crimes which ask for their specific prescribed punishments); so they actually are rebels to the commands of Allah and clearly, they all have the cruel attitude in extreme that relates to “Might is Right” according to the witnesses and according to all evidence presented at the court; as such, even the kidnapping of the weak citizens of the land might be included here; as punishment, they would be killed without any mercy or would be crucified or one of their hands and one of their legs (opposite sides) would be cut or they would be ordered exile so they would leave the land; the respectable compatible QADHI (the good Muslim judge, respectable due to his honesty and compatible due to his good capability to manage affairs that matches the asking of his post) would take any of these that he finds appropriate in the given case; Al-Hamdu Lillah; these criminals would certainly be disgraced at the world by their punishment as they have committed one of the most heinous crimes and at AKHIRAT, they would also receive the most agonizing punishment as this is one of the most sinful activities; when the verdict is for the Capital Punishment, the execution of it would either be applied by sword chopping-off their heads or by bullets; note that hanging is not an appreciable way of execution of the Capital Punishment though even that is bearable as one of options if the QADHI rules for it; the books of FIQH provide much detail for this and other of the five HUDUD; note that the Islamic code of criminal law comprises of HUDUD (the five that have prescribed punishments), QISAS & DIYAT (that relate to murder and wounds inflicted upon someone) and TA’ZIRAAT (the laws of the land that are other than these two); please read my writing “The Islamic Guidelines” for some detail to these categories of crimes; however, if any of such dacoits repents and leaves such heinous crimes before he is caught in any of such crimes that designates him as among the brutal dacoits, the code of the criminal law at the Islamic environment would take-up leniency for him and would not provide any punishment to him; it would allow all such persons to live as the normal good citizens at the Islamic environment (but they would have to compensate the losses of the persons they had looted before their repentance, as much as possible for them) and it would allow them even to better it if they have the capability for it and if they do will for it; at AKHIRAT, Allah would care for such high repentance and He certainly knows whatever is inside of any person; certainly, Allah is Most Forgiving and Most Merciful; Al-Hamdu Lillah.
MA’EDAH-The Sixth Ruku
35. O you who believe - be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful.
36. Surely (as for) those who disbelieve, even if they had what is in the earth, all of it, and the like of it with it, that they might ransom themselves with it from the punishment of the day of resurrection, it shall not be accepted from them, and they shall have a painful punishment.
37. They would desire to go forth from the fire, and they shall not go forth from it, and they shall have a lasting punishment.
38. And (as for) the man who is thief and the woman who is thief, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah; and Allah is Mighty, Wise.
39. But whoever repents after his iniquity and reforms (himself), then surely Allah will turn to him (mercifully); surely Allah is Forgiving, Merciful.
40. Do you not know that Allah-- His is the kingdom of the heavens and the earth; He chastises whom He pleases; and forgives whom He pleases and Allah has power over all things.
41. O Apostle - let not those grieve you who strive together in hastening to disbelief from among those who say with their mouths: we believe, and their hearts do not believe, and from among those who are Jews; they are listeners for the sake of a lie, listeners for another people who have not come to you; they alter the words from their places, saying: If you are given this, take it, and if you are not given this, be cautious; and as for him whose temptation Allah desires, you cannot control anything for him with Allah. Those are they for whom Allah does not desire that He should purify their hearts; they shall have disgrace in this world, and they shall have a grievous chastisement in the hereafter.
42. (They are) listeners of a lie, devourers of what is forbidden; therefore if they come to you, judge between them or turn aside from them, and if you turn aside from them, they shall not harm you in any way; and if you judge, judge between them with equity; surely Allah loves those who judge equitably.
43. And how do they make you a judge and they have the Torah wherein is Allah's judgment? Yet they turn back after that, and these are not the believers.
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The Ruku starts by asking the true Muslims to have TAQWA to Allah and for that, it guides them to take-up two things; one is that they must seek WASILA (that means that they must do those good deeds to which the last of Messengers PBUH has guided them so that they bring them near to Allah) and the other is that they must battle against their adverse whims inside and do not give-in to them which ask them to go astray from the right path; so the Ruku asks Muslims to review the deeds that they commit and the belief inside to remain steady in achieving the proximity to Allah; the true Muslims must always remain aware that those who disbelieve, even if they had all things that the earth has and even more, and at AKHIRAT, they present that all to save their-selves from the punishment at AKHIRAT, that would not be accepted from them and even in the worldly life, they would be punished most severely; at AKHIRAT, they would long to get out of the hell-fire but they would not be able to get out from it and their punishment would stay-on; AAYAT-38 tells the prescribed punishment for the male thief and the female thief; note that theft also is included in HUDUD while the other four are the brutal robbery (which includes the challenge to the Islamic regime that establishes the commands of Allah at the land and kidnapping of the weak citizens), adultery (and fornication); accusing someone of adultery and the utmost drinking of wine; please see my writing “the Islamic Guidelines” that is available at the net for some detail to all these; Al-Hamdu Lillah; note that one of the hands (the right one) would be cut for the crime of theft and note also, that the AAYAT tells this punishment for such person who is undoubtedly designated as the thief; this designation needs to see some important features about the object taken that relate to answer what, where, when, how and of whom is the object taken; the QADHI shall take the assistance of substantial circumstantial evidence or/and modern electronic means (but as secondary reasoning) when the two male competent eligible witnesses are available to it that have seen the scene of the crime in such status that is telling of the criminal doing of the accused person; these witnesses need to be Muslims that are adult, sane, caring to avoid all big sins and caring to avoid such attitude that degrades them among the people in general and they must have witnessed the criminal scene with such observation that does make the persons blamed for the theft relate to it undoubtedly; the general ruling relating to justice needs high consideration that the benefit of doubt goes to the accused person and also the general ruling that nobody is taken as blameworthy unless proven guilty; these certainly are in accordance to the Islamic teachings as recorded in FIQH; Al-Hamdu Lillah; the object taken must be no lesser in value than the amount according to gold for ZAKAH (it is 87.5 grams of gold and though other amounts are taken as valid but they are very meager amounts by today’s standard and not necessary to the practical ruling here as of now), the theft of the object must not have been committed because of hunger and thirst or any genuine basic human necessity; the object must have been at some reasonably protected place; it must not have any claim of ownership of the thief to it (even nominal and so taking something from the Government treasury or any such institution where he has a say, even if slight and that only in theory, is not burglary in strict terms being a citizen though it might be termed as something near to forgery or something bad in the handling of finances that have many of valid owners yet it would go to TA’ZIR and not to HADD); its ownership must not be vague in any way (though documentation for it does not count in the Islamic Judicial process but witnesses do); please note this most significant point in respect to the documentation of possessions of citizens where the Islamic law is in effect that the documentation certainly is not much relevant there but only the good witnesses count effectively for all the judicial processes there; Al-Hamdu Lillah; it must not be in any kind of ownership of any of his house-mates (that also includes his guests or where he himself is a guest) or of any of his close relatives and so there must be no doubt about the man accused as the thief in the case; the taking away of the Quran belonging to some mosque (or even in the custody of some person) is not theft as its contents are for the true guidance that would be appreciated for him even if he is incapable to recite it but capable to hear it well when it (or its translation) is read for him or the books of knowledge even if he is incapable to read them but he is capable to hear them well; if the person commits theft for the first time and the court takes him as the thief undoubtedly by the testimony of two acceptable witnesses or by his own admission twice at different occasions without any undue pressure then the four of his fingers (and not the thumb) would be cut of the right hand and that would keep the tolerable leniency that Islam appreciates due to the asking of the terms that we find here at Surah MAE’DAH; if the punished person commits theft the second time proving well that he/she is a conformed thief then that very hand i.e. the right one that is now without fingers, would be cut from the wrist; the third time it would be TA’ZIR to such exceptional unyielding negative character that must not extend to cutting of any part of the body as he/she has already achieved his/her punishment at maximum by the Holy Book Quran; even with this stance that does have its roots at FIQH, the Muslims would fulfill the command at the KITAB (the Quran) as there is nothing adverse to this in the most authentic SUNNAH of the Prophet PBUH while the fingers do apply to hand; Al-Hamdu Lillah; note that Islam tells the punishments of HUDUD, and even those of QISAS & DIYAT, as deterrent to these sins/crimes causing fear inside of those who have the tendency towards such and causing hope inside of those who intend to live at peace in the world; the Muslims certainly would care for the true life at AKHIRAT and certainly, they would provide these punishments that are mentioned for these sins/crimes but they would provide them to the wrong-doers as the last resort for the safety of all those that are most virtuous here; note that the AYAT says that it not only is the punishment for the wrong-doing (of the thief) but it also is the exemplary punishment (as warning to stay away from such crimes for all those who live at the Islamic environment); Allah certainly is the Mighty (so He is Able to provide the punishment by His own) and the Most Wise (so He asks those that are committed to Him, i.e. the Muslims, to apply the punishment so that they fulfill their examination at the world and keep the surrounding to remain steadfast upon Islam); note well that the establishment of ways to keep all to Islam at the Islamic environment is included in the seeking of WASILA and the battling against the adverse whims that the Ruku had asked at its beginning; however, the wound by the cut would be taken care of after the execution of the punishment in all the good way possible, even by applying the available good modern techniques too for that highly necessary care; Al-Hamdu Lillah; AAYAT-39 tells, “but whoever repents after his iniquity and reforms (himself), then surely Allah will turn to him (mercifully); Allah certainly is Most Forgiving and Most Merciful”; this implies that Allah would care for him/her if that person repents and reforms (by compensation to the persons he/she has inflicted losses upon); however, his repentance before he is caught would give him no relief (as stated in the case of the brutal robbers and the challengers to the Islamic commands) and he would duly receive his punishment as prescribed; note well that except for the cases of adultery and the cases of accusation of adultery (which need the most strict scrutiny of witnesses), the QADHI would try positively to extend the specific prescribed punishment at HUDUD to the responsible persons if he does have the available evidence just to acceptance and he would not incline towards leniency to the criminals (as that in itself would be injustice); please read my writing “The Islamic Guidelines” available at the net for detail to the criminal code that applies at the Islamic environment; Al-Hamdu Lillah; AAYAT-40 tells that all the authority at the heavens and the earth belongs to Allah so it is His will whom to punish and whom to extend mercy to; and Allah certainly has all control over all things; Al-Hamdu Lillah; from AAYAT-41, the discussion turns again towards the unjust attitudes of the people of the Book and goes on with some other issues (that also relate to indicating of unjust attitudes) to the last of the Surah; the AAYAT asks the Prophet PBUH not to grieve over the persons who hasten towards the disbelief among those persons who claim to believe by their tongues yet who do not actually believe (i.e. the hypocrites); and among the Jews (who also hasten towards the disbelief); note that the Quran asks to hasten only towards the righteous true Belief and such good deeds that relate to AKHIRAT (so as to develop TAQWA) for which AAYAT-133 of Surah AALE-IMRAN provides the guidance among other of AAYAAT; and it asks to keep the worldly life to necessities only for which AAYAT-219 of Surah BAQARAH provides the guidance among other of AAYAAT; the AAYAT here tells that these wrongful persons who hasten towards the disbelief actually engage in espionage as they are used to hearing lies among them and they are used to listening for another people who have not come to you; we have studied about these another people at AAYAT-76 of Surah BAQARAH (at its ninth Ruku) that they are their scholars who had even changed the text and the meanings of Torah after they had realized its message clearly; they have instructed these wrongful persons to take some of things that the Prophet PBUH teaches (that do not affect the directions they give to their followers) and leave some of them having fear to them (that do affect their directions in the manner they dislike); this is the attitude they showed to Torah even, so due to their wrongful attitudes (misinterpretation of Torah at places), Allah has decided to put them into extreme trouble (that would lead them to give-in to their base desires and they would stray away from the right path totally); so you O Prophet PBUH, have no authority to stop the impact of this decision that Allah has made for them because Allah does not intend to cleanse their hearts of the disbelief they have shown; they would certainly be disgraced at the world by their punishment and at AKHIRAT too, they would receive the most agonizing punishment; note that these words are nearly the same that define the punishment of the HADD to rebels to the commands of Allah; these persons intend to accept some of the Islamic commands in practice and reject other of them totally and this attitude is most unacceptable in Islam (see the note at the tenth Ruku of Surah BAQARAH for AAYAT-85); Al-Hamdu Lillah; they are used to hearing of fibs in the company of their scholars who eat even those things that they get by wrong means (which Torah has prohibited); these scholars even take bribery to make unjust decisions in favor of the wrongful persons; so if they come to you O Prophet PBUH asking for decisions in their disputes, you might either decide for them or either send them away (as you will); if you send them away, they are totally unable to harm you in any manner; however, if you do decide for their disputes then adhere totally to justice (as the Quran presents it); Allah certainly appreciates those that are totally just (in all issues of life according to the Quran); how weird that they ask you for decisions at their disputes while they have Torah with them that does guide them to the commands of Allah yet they turn away from it; most certainly, they are not the believers in Torah (that might have saved them at AKHIRAT if they had been most respectful to the Prophet PBUH and the Quran); the Ruku ahead tells that without their adherence to Torah in practice, they are not true believers in Torah but they are only among its disbelievers; this implies that the Muslims need to remember that they must adhere to the Quran in practice as guided by the authentic SUNNAH of the Prophet PBUH; may Allah save all the Muslims from the ignorance of the Islamic teachings in practice because the verbal adherence to Islam would certainly not be enough for the salvation at the true life at AKHIRAT; Al-Hamdu Lillah.
MA’EDAH-The Seventh Ruku
44. Surely We revealed the Torah in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of the knowledge from the Lord and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My AAYAAT; and whoever did not judge by what Allah revealed, those are they that are the disbelievers.
45. And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds; but he who foregoes it, it shall be an expiation for him; and whoever did not judge by what Allah revealed, those are they that are the unjust.
46. And We sent after them in their footsteps Isa, son of Mariam, verifying what was before him of the Torah and We gave him the INJIL in which was guidance and light, and verifying what was before it of Torah and a guidance and an admonition for those who guard (against evil).
47. And the followers of the INJIL should have judged by what Allah revealed in it; and whoever did not judge by what Allah revealed, those are they that are the transgressors.
48. And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you; for every one of you did We appoint a law and a way, and if Allah had pleased He would have made you (all) a single people, but that He might try you in what He gave you, therefore strive with one another to hasten to virtuous deeds; to Allah is your return, of all (of you), so He will let you know that in which you differed;
49. And that you should judge between them by what Allah has revealed, and do not follow their low desires, and be cautious of them, lest they seduce you from part of what Allah has revealed to you; but if they turn back, then know that Allah desires to afflict them on account of some of their faults; and most surely many of the people are transgressors.
50. Is it then the judgment of (the times of) ignorance that they desire? And who is better than Allah to judge for a people who are sure?
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Allah tells at the first AAYAT here that He had provided Torah (to Moses-AS) which had the true guidance towards the righteous concepts in its basic form and which had the light (the elucidation to that guidance in the different issues of life); the Prophets (Salam on all of them) who had their total attention towards Allah, used to rule upon their issues by it and even all other persons among them who had their total attention towards Allah; their scholars who were learned in Torah also used to provide verdicts on their disputes according to Torah as they all were ordered to protect the commands of Allah in it (that fundamentally were the same as the Islamic teachings though changes made in them through ancient history have affected them much) and they had taken-up the liability sincerely; so all those persons that truly believe in Torah must not fear the people around but they must fear Allah and they must not take meager amounts by giving away the most precious guidance that Allah had provided them in it; they must decide their issues from it (to the extent the Quran accepts for them) as those who do not decide their issues by Torah, they are disbelievers in Torah certainly; note that when the persons among the mankind took the protection for the commands of Allah, they could not save it from changes yet the Quran that is in the protection of Allah is the same in the text (and its meanings are intact too) as it descended; Al-Hamdu Lillah; the next AAYAT mentions the ruling about QISAS in Torah (that also is important at the Islamic teachings); it tells that the Torah had asked them for QISAS that means that they should take life against life, eyes against eyes, nose against nose, ears against ears, teeth against teeth and even the wounds ask for QISAS; but if the notable heir (in the case of murder) or the affected person himself (in the cases of wounds), forgives the person liable for the physical losses then it would be compensation for that liable person (and Allah would forgive him at AKHIRAT); those who do not decide these issues by Torah, they are most unjust persons who have rejected Torah certainly; the next AAYAT tells us that Allah sent Jesus, the son of Mary, to follow in the footsteps of the Prophets, and he confirmed that which Allah had revealed before him in Torah, and He bestowed on him the INJIL (his sermons in the Gospel) that has the guidance in it and light, and that also confirmed that which Allah had revealed before it in Torah – and it also was guidance and admonition unto those who had the inclination to guard (against evil); the AAYAT directs that let the people of INJIL judge by that which Allah has revealed therein as the people who do not judge by that which Allah has revealed, such are the most sinful persons; the notable point here in this Ruku is that whatever Torah asks from the persons who believe in it, they must put that into practice (to the extent where it does not challenge the Quran) and whatever INJIL asks from the persons who believe in it, they must put that also into practice (to the extent where it does not challenge the Quran); if these persons do not do this required task then they are actually denoting that they are disbelievers of Torah and INJIL respectively; note here that INJIL seems to refer to the teachings of Jesus Christ-AS (and some of this teaching is still available in some form inside the four initial booklets of the New Testament that are Matthew, Mark, Luke and John) and seemingly, it is not any book; however, when the ULAMA (the scholars of Islam) speak about INJIL as some book then that might indicate these four named booklets at the New Testament that do contain some of the sermons of Jesus-AS, the great man and one of the most honorable Messengers of Allah; note that we Muslims not only take Torah (as available now) as changed at places, we also have this notion about these four initial books at the New Testament that they do not report the sermons of Jesus Christ in the true form; note also that the Quran addresses both Jews and Christians as “people of the Book” and that means Torah but there is an AAYAT of the Holy Book Quran that reads “those who follow the Messenger, the unlettered Prophet, whom they find written with them in Torah and INJIL” (AARAAF-157) yet the possibility is that in Arabic one word referring to the first term does come to the other term after it according to its own requirement, being understood as such, so for Torah it is “written” and for INJIL it might be “mentioned”; in Surah AALE-IMRAN, we have studied that Mary had said, "O my Lord - how shall I have a son when no man has touched me?" He said, "even so; Allah creates what He wills - when He hath decreed a plan, He but says to it, 'Be,' and it is! And Allah will teach him the book and the wisdom, the Torah and the INJIL (AAYAAT-47 & 48); even here, the mention of book seems towards Torah while the mention of wisdom seems towards INJIL as they are respective terms to the book and to the wisdom in the AAYAT-48 here; it is interesting to note that here at our current study of this Ruku in Surah MA’EDAH where the Holy Book Quran tells us about the descent of Torah and INJIL, it mentions Torah as the Book but in the mention of INJIL the term “Book” is not used; here at MA’EDAH, AYAT-48 ahead tells us that Allah has descended this book (the Quran) upon you (O Muhammad PBUH) that is the Truth and it also confirms the previous book (Torah) in essence and it is custodian to it (as it provides the protection to it by the clarification of the fundamental teachings that Allah has provided to the Man and this clarification tells where Torah i.e. the five books have been tampered with); so you rule according to what Allah has sent and do not follow their whims that lead you away from the Truth; Allah has made for each of you (i.e. the people of the Book and the Muslims) SHIR’AT (their specific deeds that they have to do) and MINHAJ (the specific manner to do those); note that both SHIR’AT and MINHAJ are related to the deeds as there is no difference in the matters of belief as the Messengers of Allah have taught them; the fundamental matters of belief are to believe in TAUHID, AKHIRAT and RISALAT (please see the note at Ruku-5 of BAQARAH); the people of the Book (i.e. the Jews and the Christians) have their SHIR’AT at Torah that they take as the law of Allah to adhere to and as the guidance to attach their-selves to Allah respectively so they have adopted their MINHAJ by inclination to ADL (law) and by inclination to EHSAAN (the good tendency to perform good deeds) respectively; note that Muslims have their SHIR’AT well-defined at the Quran (that are the SALAH, ZAKAH, SAUM and other of necessary deeds) and they have their MINHAJ to perform them according to the SUNNAH of the Prophet PBUH; before the advent of Muhammad PBUH, the last Messenger of Allah, the rightful adherence to Torah was the sign of belief yet it is moot point if practice on Torah (with the righteous belief on the fundamentals) would be enough for salvation at AKHIRAT for any such person who is among the people of the Book (and who does not disrespect Muhammad PBUH and the teachings of the Quran) after Allah provided Muhammad PBUH the status of His last Messenger; the Holy Book Quran has given such signs at places (and one of them is this Ruku too) that such persons might have some chance to safety at AKHIRAT but these signs are not much explicit about the matter (see the note at the eighth Ruku of Surah BAQARAH for its first AAYAT); note that it has also pointed out clearly that those who are not sincere in the fundamental matters of belief, they are much far away from Torah and they are not among the people of the Book; the Quran has told us most explicitly that Allah has cursed the Jews as they were extremely disobedient to Allah and they even killed the Prophets of Allah; we have studied this at many places yet see AAYAT-60 coming just ahead here in MA’EDAH at its ninth Ruku; it has also told us at places that the NASAARA i.e. the Christians had taken up extreme disbelief to the Truth when they took Jesus Christ as the object to worship by believing in trinity (see NISAA-171) and it has also told that those are not truly among the people of the Book who believe in crucifixion of Jesus Christ (see the note at the twenty-second Ruku of NISAA); note that the belief in Trinity and in the Crucifixion are the most notable concepts in Christianity; certainly, Allah only is the true Lord totally Capable to apply His decisions to the JINN and the human beings on YAUMUD-DIN (the Day of Judgment) as He wills and the best to say (keeping to the statements that the Quran has presented at this issue) about such individual if he does exist as of now, who is truly attached to Torah among the people of the Book and who does not disrespect Muhammad PBUH and the teachings of the Quran, is that Allah knows better; Al-Hamdu Lillah; the AAYAT says ahead that if Allah had willed, He would have made the people of the Book and the Muslims one UMMAH but He intends to test all by whatever He has given to them specifically so all of them must hurry towards the good deeds; certainly, towards Allah is their return so He would clarify issues there in which they had been making disputes at the worldly life; for you, O Prophet PBUH, Allah gives the command to apply the Quran only if they ask you for decisions in their issues and you must not follow their whims (by which they misinterpret the commands of Torah); and be careful that they do not put you to incline towards misunderstanding of some of commands that Allah has provided to you (as they have done with Torah); if they reject your decisions in practice then you would know that Allah intends to put them into extreme trouble due to their own wrong-doings (see AAYAT-41 at the previous Ruku) and many of the people among them are highly sinful persons; the last AAYAT asks if they seek such decisions that they find fit for their whims as they used to do before the descent of the Quran; but who is better than Allah in making of decisions for those who truly believe inside; Al-Hamdu Lillah.
MA’EDAH-The Eighth Ruku
51. O you who believe - do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.
52. But you will see those in whose hearts is a disease hastening towards them, saying: we fear lest a calamity should befall us; but it may be that Allah will bring the victory or a punishment from Himself, so that they shall be regretting on account of what they hid in their souls.
53. And those who believe will say: Are these they who swore by Allah with the most forcible of their oaths that they were most surely with you? Their deeds shall go for nothing, so they shall become losers.
54. O you who believe - whoever from among you turns back from his religion, then Allah will bring a people, He shall love them and they shall love Him, lowly before the believers, mighty against the disbelievers, they shall strive hard in Allah's way and shall not fear the censure of any censurer; this is Allah's Face, He gives it to whom He pleases, and Allah is Ample-giving, Knowing.
55. Only Allah is your WALI and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.
56. And whoever takes Allah and His apostle and those who believe for guardian then surely the party of Allah is such that shall be triumphant.
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The Ruku starts by the command to the Muslims not to befriend the Jews and the NASARA (the Christians) as they only are fit to befriend each other as they care but little to establish their deeds according to Torah and the good teachings that Jesus Christ-AS had provided to them to keep to Torah respectively; whoever among the Muslims befriends them, he would be counted among them and Allah does not provide the true guidance to any such unjust person (see also the note on the third Ruku of AALE-IMRAN); those who incline unjustly towards the worldly gains (that actually is affliction to their true Belief if they ask them without any genuine necessity), they actually race towards them saying that they fear troubles if they do not take-up such attitude; this tells that due to reasons that relate to fear of the weaponry of the challengers to Islam and that relate to the situation of economics, they justify their friendship to them; Allah tells that He would bring the decisive win for Muslims over them (so fear of their power is baseless) and He would bring their decisive betterment in the economics that relate to their necessities (so pursuit of stability at economics by their assistance is baseless); note that this happened for the Muslims at the time by their true Belief and by all the good deeds that they took-up and even today this sincere attention towards Allah is the only sure manner for the Muslims to achieve stability in their physical defense and in their economic necessities; Al-Hamdu Lillah; the AAYAT tells that they (who have affliction to their belief) would then be ashamed (without any chance for the betterment in their belief or deeds) on whatever they have concealed at their insides; in fact, they would come in open in such manner that even the Muslims would say about them that were these the persons who used to say emphatically swearing upon it that they were with the Muslims; all their deeds have gone to waste and they have become extreme losers; AAYAT-54 addresses the Muslims that whoever turns away from his DEEN from among them (this means that if such persons are in quite substantial number), then Allah would bring such nation whom He would love and who would love Him; they would be soft on the true Muslims but extremely severe upon the disbelievers; they would fight-on in the way of Allah (against their base desires and against all those who challenge Islam) and would not fear the reproach of those who reproach them; this is the grace of Allah which He provides to whom He wills; Allah certainly is Ample-Giving and knows everything well; so this AAYAT implies that Allah is not in need of any person for His work but the Muslims have to see that they must not incur any severe loss by disregarding any of the significant commands of Allah; they must not care what the people around say about their good deeds when they fulfill the commands of Allah; they must not give any regards to the adverse remarks of any person (even if he has prominence among the people around) to leave their good works that Allah guides them to do as that would denote only an inferiority complex on their part in this situation; the last couple of AAYAAT tell the true reason to the Muslims for their ultimate victory over the disbelievers; they tell that their true friends are Allah and His Messenger and all those true Muslims who practice SALAH and pay their due ZAKAH with the most humble stance; whoever befriends Allah and His Messenger and the true Muslims then certainly they are the worthy party of Allah and that worthy party only would be victorious over the disbelievers; so for the Muslims, total attention towards Allah with care to fulfill the authentic SUNNAH of the Prophet PBUH and practicing of SALAH and ZAKAH and remaining humble towards Allah with whatever good deeds they do, is certainly the golden key to their ultimate victory over the disbelievers; Al-Hamdu Lillah.
MA’EDAH-The Ninth Ruku
57. O you who believe - do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the disbelievers; and be careful of (your duty to) Allah if you are believers.
58. And when you call to prayer they make it a mockery and a joke; this is because they are a people who do not understand.
59. Say: O followers of the Book - do you find fault with us (for aught) except that we believe in Allah and in what has been revealed to us and what was revealed before, and that most of you are transgressors?
60. Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made apes and swine, and he who served the Satan; these are worse in place and more erring from the straight path.
61. And when they come to you, they say: we believe; and indeed they come in with disbelief and indeed they go forth with it; and Allah knows best what they concealed.
62. And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do.
63. Why do not the learned men and the doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work.
64. And the Jews say: The hand of Allah is tied up - Their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and disbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers.
65. And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their evil deeds and We would certainly have made them enter gardens of bliss
66. And if they had kept up the Torah and the INJIL and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet; there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do
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This Ruku commences by the same command to the Muslims as the previous one; it asks them not to befriend the people of the Book while the previous Ruku had mentioned Jews and Christians separately and here, the AAYAT also asks them not to befriend the disbelievers; this is the demand of TAQWA to Allah if they are true Muslims; when the Muslims call to SALAH, they mock their call making it something to jest with and a plaything; this actually is that they are such bunch of people who do not understand its true value and the rightful attitudes; ask (the Jews) O Prophet PBUH - if they disapprove of any other thing in us Muslims except that we Muslims believe in Allah and what has been sent to us (i.e. the Quran) and what has been sent before (i.e. Torah); the fact that underlies their hatred is that most of them are highly sinful persons; ask them O Prophet PBUH, if you should rather tell them the matter that is worse than this disapproval that they show, because of its treatment by the judgment of Allah; that worse matter is the case of such persons whom Allah had cursed and had put His wrath upon and turned some of them to apes and swine as they had worshipped TAGHUT (that means such representative of wrongs that advises the people against the commands of Allah knowingly, with whatever authority it had managed to muster among them); these are highly worse in place and far more astray from the straight path; the next AAYAT tells that whenever they come near the Prophet PBUH, they claim that they believe but indeed they had come in with disbelief and indeed they had gone forth with it; and Allah certainly knows best what they were hiding (see AAYAT-72 of AALE-IMRAN that is the first AAYAT of its eighth Ruku); the Prophet PBUH would find many of them racing fast to sinful activities and transgressions and their eating of things that they had unlawfully acquired; their doings are certainly the most evil; why did those among them who claimed to have total attention towards Allah with piety and who were among their scholars, did not forbid them from their sinful activities and their eating of unlawful things; certainly the way of actions that they devised (though they were claimants to piety and counted among scholars) is the most evil; among the Jews, there were such evil persons who showed extreme disrespect to Allah when they said that His Hands are tied-up (that He does not provide the worldly things to the Jews in plenty) so Allah replied to this that their own hands are tied-up and they had been cursed too by Allah due to this evil statement; nay; both His Hands are spread out to spend as He wills; but the fact is this that whatever your true Lord sends upon you O Prophet PBUH, that increases only the rebellion and disbelief of many of them (see also the first AAYAT of the nineteenth Ruku of AALE-IMRAN); note here that where any of physical parts of Allah are mentioned at the Quran, it does not represent the physical parts and the best to say here is that “Allah knows best”; Al-Hamdu Lillah; the AAYAT tells that Allah has casted enmity and hatred among the Jews up-to the Day of Judgment (so they would lack sympathy not only among their-selves but also for all the peoples of the world and they would try to create FASAD upon the earth by inflicting wars among the peoples of the world without coming at fore so as to keep all of them away from the teachings of Islam); whenever they kindle the fire of wars, Allah extinguishes it yet they go on to strive for creating FASAD (that means such situation in which the practice of Islam goes on to become very difficult) at the land; Allah certainly does not appreciate those who make FASAD among the peoples of the world; Al-Hamdu Lillah; the next AAYAT tells that if they had truly believed and had taken-up TAQWA, their sinful activities (their eating of the unlawful things included) would have been erased and Allah would have entered them into gardens that had all the bliss; it reads “if only the people of the Book had believed and had been righteous, We should indeed have blotted out their iniquities and should have admitted them to gardens of bliss”; see also the last AAYAT at the twelfth Ruku of Surah BAQARAH; Al-Hamdu Lillah; the last AAYAT of this Ruku at our study gives the message that keeping to practicing of commands of Allah does provide for the betterment even in the worldly life (while it brings certain safety at AKHIRAT) as such persons ultimately have ample economic resources to live their worldly lives with ease but most of them do not understand this phenomenon; they tend to get the ease at the worldly life by wrongful means and that actually is their idiocy; the AAYAT reads “if they (the people of the Book) had observed the Torah and the INJIL and that which was revealed unto them (i.e. the Quran) from their true Lord, they would surely have been nourished from above them and from beneath their feet; among them there are people who are moderate, but many of them are of evil conduct”; certainly Allah provides all the blessing to all those who are totally attentive to Him; Al-Hamdu Lillah.
MA’EDAH-The Tenth Ruku
67. O Apostle - deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the disbelieving people.
68. Say: O followers of the Book - you follow no good till you keep up the Torah and the INJIL and that which is revealed to you from your Lord; and surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and disbelief; grieve not therefore for the disbelieving people.
69. Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in Allah and the last day and does good-- they shall have no fear nor shall they grieve.
70. Certainly We made a covenant with the children of Israel and We sent to them apostles; whenever there came to them an apostle with what that their souls did not desire, some (of them) did they call liars and some they slew.
71. And they thought that there would be no affliction, so they became blind and deaf; then Allah turned to them mercifully, but many of them became blind and deaf; and Allah is well seeing what they do.
72. Certainly they disbelieve who say: Surely Allah, He is the Messiah, son of Mariam; and the Messiah said: O Children of Israel - serve Allah, my Lord and your Lord. Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust.
73. Certainly they disbelieve who say: Surely Allah is the third (person) of the three; and there is no god but the one Allah, and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve.
74. Will they not then turn to Allah and ask His forgiveness? And Allah is Forgiving, Merciful.
75. The Messiah, son of Mariam is but an apostle; apostles before him have indeed passed away; and his mother was a truthful woman; they both used to eat food. See how We make the AAYAAT clear to them, then behold, how they are turned away.
76. Say: Do you serve besides Allah that which does not control for you any harm, or any profit? And Allah-- He is the Hearing, the Knowing.
77. Say: O followers of the Book - be not unduly immoderate in your religion, and do not follow the low desires of people who went astray before and led many astray and went astray from the right path.
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The first AAYAT of the Ruku directs the Prophet PBUH to deliver each and everything of the Quran that Allah, the true Lord, has provided to him, to all the peoples of the world; note that we find some strict speech too at few places at the Quran to the Prophet PBUH about some of his attitudes where Allah has told him to review them; Al-Hamdu Lillah; the AAYAT says that if he does not provide it in total to them, he has not fulfilled the duty of being the Messenger of Allah; he would not care how the people react to the teachings of the Quran as he only has to provide them clearly; Allah would save him from all adverse attitudes of the wrongful people whom he addresses in his virtuous task; Al-Hamdu Lillah; Allah certainly would not guide to righteousness those who have gone to heights in their disbelief; O Prophet PBUH; tell the people of the Book that they have no standing unless they observe Torah, INJIL and what Allah, the true Lord, has sent to them (i.e. the Quran); the situation as it stands now is that what Allah has sent to them, only increases them in their rebellion and disbelief (as they totally reject its practice) so do not grieve over those who have gone to heights in their disbelief; the next AAYAT that is AAYAT-69 here is similar to the AAYAT-62 at the eighth Ruku of Surah BAQARAH and the note there would insha-Allah suffice for it; the next AAYAT tells that Allah took the pledge from the Bani-Israel to accept the true Belief and do good deeds according to it; note that the true Belief fundamentally is to believe in TAUHID, AKHIRAT and RISALAT and do all good deeds in accordance to that true Belief and note also that according to Islam, the rejection of the Quran means also the rejection of Torah (the Pentateuch) as it was in its basic form; they committed the wrong that they did not take the true guidance from the Prophets and in fact, killed some of them for which they had no remorse; note that there is some difference in RUSUL (the Messengers that were sent towards some nation) and ANBIYA (that all were Prophets); all RUSUL are 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; here though the word used is RUSUL yet it is in the meaning of ANBIYA 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); however, no person has to make this issue as some hard and fast rule as if any person calls any of the Prophets as among the RUSUL, that is no problem; Al-Hamdu Lillah; the Muslims believe in all Messengers and all Prophets that Allah has sent to the nations without taking any discrimination in their teachings as all of them guided towards TAUHID, AKHIRAT and RISALAT; note that the Prophet Muhammad PBUH was the last of the Prophets and the last of the Messengers of Allah; the Jews thought that their adverse response to the Prophets would not bring any troublesome situation to them so they were totally oblivious of its consequence and remain as if they are blind to it and deaf to it then Allah provided them His mercy (after the end of their plight at Babylon when UZAIR-AS had led them to the true teachings of Torah again); even after that, many of them became blind and deaf (to the Truth); Allah certainly is seeing well to whatever they do; Al-Hamdu Lillah; AAYAT-72 tells (as AAYAT-17 of MA’EDAH has told) that those among the people of the Book who have said that the person of Jesus the Messiah, the son of Mary, actually is Allah, they have disbelieved the Truth; even the Messiah had said that worship Allah only as He is my RABB (the true Lord) and your RABB too; the AAYAT ends with the message that whoso ascribes partners unto Allah, for him Allah has forbidden paradise and his abode is the hell-fire; and for the unjust persons, there will be no helpers; the next AAYAT warns all those who say that Allah is the third of three; it says that if they did not desist from saying such wrong, the most agonizing doom will fall on such persons among them who disbelieve in this manner; Allah is the One Who only is the Creator of all and Who never loses any of His attributes and Who only is the True Lord; Al-Hamdu Lillah; AAYAT-74 ahead asks them that they still have the chance to repent and to better their selves while they are here at the worldly life so why don’t they turn to Allah, and seek His forgiveness? Allah certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah; Messiah-AS, the son of Mary, was one of the Messengers of Allah and there had been many of His Messengers before; and his mother was a virtuous truthful person; but they both used to eat foods (that means that though they had most worthy of merits yet they were human beings); the AAYAT ends by indicating that Allah does provide clearly His AAYAAT (the signs that lead to the Truth) to them yet observe in what ways they are deluded away from the Truth; the next AAYAT asks the Prophet PBUH to ask them how is that they worship such besides Allah that which has no control over their harm or any of their profit? Allah certainly is Most Hearing and Most Knowing; Al-Hamdu Lillah; note that this also implies that though highly virtuous yet neither Jesus Christ (the Messiah) nor his mother are able to give any relief to any person without the will of Allah to anyone; so Allah only is truly Powerful as He only is the true Lord; Al-Hamdu Lillah; the last AAYAT of the Ruku asks the Prophet PBUH to address them that “O people of the Book (i.e. O Christians) - be not unduly immoderate in your religion (by taking such belief about the Messiah that is disbelief in the Truth), and do not follow the low desires of people who went astray before (i.e. the Jews) and led many astray (among them) and went astray (themselves) from the right path”; the Ruku has guided the people of the Book to adhere to Torah in belief that needs to respect the teachings of the Quran in practice and there is the subtle message for the Muslims here that if they do not keep to the Quran in all manner, they would have no standing at the worldly life and they would be in extreme trouble at the Day of Judgment; may Allah save all Muslims from all troubles at the Day of Judgment; Al-Hamdu Lillah.
MA’EDAH-The Eleventh Ruku
78. Those who disbelieved from among the children of Israel were cursed by the tongue of DAWOOD (David) and ISA (Jesus), son of Mariam; this was because they disobeyed and used to exceed the limit.
79. They used not to forbid each other the hateful things (which) they did; certainly evil was that which they did.
80. You will see many of them befriending those who disbelieve; certainly evil is that which their souls have sent before for them, that Allah became displeased with them and in chastisement shall they abide.
81. And had they believed in Allah and the prophet and what was revealed to him, they would not have taken them for friends but - most of them are transgressors.
82. Certainly you will find the most violent of people in enmity for those who believe (to be) the Jews and those who are polytheists, and you will certainly find the nearest in friendship to those who believe (to be) those who say: we are Christians; this is because there are priests and monks among them and because they do not behave proudly.
83. And when they hear what has been revealed to the apostle you will see their eyes overflowing with tears on account of the truth that they recognize; they say: our Lord - we believe, so write us down with the witnesses (of truth).
84. And what (reason) have we that we should not believe in Allah and in the truth that has come to us, while we earnestly desire that our Lord should cause us to enter with the good people?
85. Therefore Allah rewarded them on account of what they said, with gardens in which rivers flow to abide in them; and this is the reward of those who do the good (to others).
86. And (as for) those who disbelieve and reject Our AAYAAT, these are the companions of the flame.
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The first AAYAT of this Ruku tells that the disbelievers among the Bani-Israel were cursed by the speech of David-AS and of Jesus-AS, the son of Mary-AS; this speech was the David’s recitation of ZABUR (Psalms) and was the Jesus’s sermons of INJIL (that was the wisdom that Allah provided to him so it must not be confused with the four initial books of the New Testament); they cursed them because the Bani-Israel were extremely disobedient to the commands of Allah and they often used to transgress; this implies that not only they disobeyed the commands of Allah but they often did it as they had developed themselves to disobey time and again; not only they disobeyed often but they did not even care to stop each other from the disobedience of Allah and as such, this disobedience in different issues of life was highly evident in their lives; as it remained in practice without any challenge to it so it got hold there as the time went on upon it; our study have seen at the ninth Ruku that those among them who claimed to have total attention towards Allah with piety and who were among their scholars, even they did not forbid them from their sinful activities and their eating of unlawful things; such evil were their doings (that led to their extreme downfall); these Jews befriend all those who disbelieve the commands of Allah against the Muslims; certainly the doings that they sent ahead for their-selves (that is being recorded at their document of deeds for the Day of Judgment), they are most evil as Allah is displeased with them and they would abide forever in the chastisement; if they had truly believed in Allah and the Messenger PBUH and what had been given to him (i.e. the Quran), they would not have befriended the disbelievers against the Muslims (in fact, they would have sincerely become the part of the Muslims); the reason behind their adverse attitude is that most of them are totally sinful persons; certainly, the Muslims would find the Jews and the polytheists as most vehement among all persons in hostility for them and they would find near to them in affection those who call themselves as NASAARA (the Christians) as they have priests (who are devoted to learning) and monks (who are not given to pride); note that we do find that in general, the Jews and the polytheists are the most bitter opponents to the Muslims in the world (as they used to be at the times of the Prophet PBUH) yet about NASAARA, it is notable that due to their crusades against the Muslims and then since the time when they have bracketed themselves with the Jews much, they also have shown much dislike for the Muslims (but this was not the case at the times of the Prophet PBUH when the NASAARA generally tried their best to avoid confrontation with the Muslims and the Quran appreciates their attitude of that time here); however, the best attitude for the Muslims at this period of time is to avoid confrontation with all peoples of the world and remain totally committed to Islam with all integrity among their-selves, without any care to all peoples of the world; Al-Hamdu Lillah; AAYAT-83 tells that when they (the NASAARA) hear that which has descended upon the Prophet PBUH (i.e. the Quran), the Muslims would see their eyes shedding tears because they recognize it to be the Truth and they call the true Lord that they have believed in the Truth so He should write them in the witnesses to the Truth; and they also state that what excuse they have not to believe in Allah and the Truth that has reached them and then expect that their true Lord would count them in the virtuous persons; Allah would provide them because of their good statement, JANNAAT beneath which the beautiful streams flow where they would reside forever; this certainly is the good returns to those virtuous persons who do their virtuous deeds as better as possible; but those who hear the AAYAAT of the Quran but they disbelieve and reject those AAYAAT from Allah, they are the people of the hell-fire; the Ruku tells that those among the people of the Book who take the Guidance to the right path by the Quran, Allah appreciates them and He would care for them at AKHIRAT; Al-Hamdu Lillah.
MA’EDAH-The Twelfth Ruku
87. O you who believe - do not forbid (yourselves) the good things which Allah has made lawful for you and do not exceed the limits; surely Allah does not love those who exceed the limits.
88. And eat of the lawful and good (things) that Allah has given you, and be careful of (your duty to) Allah, in Whom you believe.
89. Allah does not call you to account for what is vain in your oaths, but He calls you to account for the making of deliberate oaths; so its expiation is the feeding of ten poor men out of the middling (food) you feed your families with, or their clothing, or the freeing of a neck; but whosoever cannot find (means) then fasting for three days; this is the expiation of your oaths when you swear; and guard your oaths. Thus does Allah make clear to you His AAYAAT so that you become grateful.
90. O you who believe - intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only uncleanness, the Satan's work; shun it therefore that you may be successful.
91. The Satan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. Will you then desist?
92. And obey Allah and obey the apostle and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our apostle.
93. On those who believe and do good there is no blame for what they eat, when they are careful (of their duty) and believe and do good deeds, then they are careful (of their duty) and believe, then they are careful (of their duty) and do good (to others), and Allah loves those who do good (to others).
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This Ruku is mostly concerned with the foods that are unlawful to eat; the first AAYAT asks the Muslims not to make unlawful any such good thing that is lawful for them (this especially includes the pure foods) and not to transgress the limits as Allah does not appreciate such transgressors; so they would not take the pure foods even in excessive amounts; the AYAT ahead tells that they must eat such foods that are HALAAL (lawful) and TAYYIBAH (pure); the lack of even one of these properties (that are HALAAL and TAYYIBAH in something seemingly edible) prohibits the intake of it so the AAYAT tells all the peoples of the world to eat only that Allah has allowed them (HALAAL) and that which they understand to have purity (TAYYIBAH) according to the SUNNAH of the Prophet PBUH; this statement is interesting in the sense that the food taken-in does affect the conduct of the person (his awareness of the good moral values); the Quran does indicate that the intake of anything affects the Man even in the spiritual sense; note 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 but the Satan pursued this first couple of the mankind to eat the prohibited fruit to affect them adversely so undoubtedly, he is the enemy of the mankind; the Muslims must have TAQWA to Allah whom they truly believe; this tells that the eating of any such thing that is unlawful and/or impure affects TAQWA to Allah adversely that is the highest of the spiritual values for the true Muslim; if someone takes a futile oath just as manner of speech that he would refrain from eating something HALAAL and TAYYIBAH, it would not be accounted for; note here that the taking of false oaths is one of the major sins and those persons who do that at the courts of 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 this; 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; however, they would pay the expiation for the solemn oath that they had strengthened yet broke it or could not fulfill it; that expiation is to feed ten of poor persons two times such food that is fit for their own eating and for the eating of their family (both in quality and quantity); he is allowed to give each of them amounts equal to FITR if he wills and that would count as feeding them; however, he might choose to clothe them instead of feeding them and if so, then he must give such dress to each of them that might be simple yet worthy to present at the environment so that he might read his SALAH in it without any reservation; AAYAT gives another option for the expiation and that is to free a slave but that option is now obsolete; if the person is incapable to feed or clothe the poor as of now for the expiation of his oath then it tells ahead to provide the expiation by keeping three (consecutive) fasts as that would become the KAFFARAH (expiation) for their oaths that they had solemnized; but the Muslims would take care to their solemn oaths either by its fulfillment or either by its expiation if needed; in this manner, Allah makes clear to the Muslims His signs, that they may be grateful (the Surah had started by the command to the Muslims to fulfill their oaths so here Allah had clarified that command even more); AAYAT-90 ahead is significant in the prohibition of the KHAMR (wines) and it addresses few other issues too that are prohibited; it reads that, “O you who believe; intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are extreme filth that are from the Satan’s work; therefore shun it so that you may be successful”; note that the Quran gave three rulings that relate to steps in prohibition of the liquor/wines as their drinking leads to most unjust attitudes; AAYAT-219 of Surah BAQARAH had provided the first of them that the sin of them (at AKHIRAT) is greater than their benefits (at the world); the second came at Surah NISAA-43 that asked not to go near the SALAH when intoxicated and the third came here at Surah MA’EDAH-90 that finally prohibited it completely; 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; note that gambling (the games of chance) is totally prohibited too and Islam appreciates to put some mental or physical exertion to fulfill the economic needs; the AAYAT also prohibits the Muslims to provide sacrifices to idols (and this is a form of SHERK) so the Muslims have to keep away from it most necessarily; also, the AAYAT prohibits the dividing of things by arrows that was their way at Arabia at those times which sometimes even manifested in their business transactions (our study has seen one of its examples at the note at the first Ruku of the Surah MA’EDAH); the next AAYAT reads that, “Satan's plan is only to excite enmity and hatred between you (O Muslims), with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer - will you not then abstain”; this tells that the drinking of wines and the playing of gambles does bring enmity and hatred among the Muslims as the former affects to lose the awareness of the situation around and the other affects to lose the money (and even the self-respect) of the person who is involved in it; the other two that are the sacrifice to idols and transaction by lots (for which arrows were used), these both are against the righteous true Belief and the righteous deeds respectively as the former is SHERK that hinders from the remembrance of Allah and the latter prevents from the most important thing in deeds that is SALAH; may Allah give all Muslims TOFIQ to stay away from these satanic things; the Muslims would obey Allah and His Messenger PBUH and must have caution (especially in what they take-in); but if they turn away from this obedience then they must know that the Messenger PBUH has only to present the Truth as it is clearly, and most certainly, he is not liable to see that they do come to the righteousness; most certainly, everyone has to face the outcome of his worldly life individually at YAUMUL-HASHR, the first day of AKHIRAT; Al-Hamdu Lillah; the last AAYAT of the Ruku clarifies the issue about those who had been drinking wines before its prohibition as it was mentioned among the extreme filth that is from the Satan’s work; SAHABA (the companions of the Prophet PBUH) were worried about those of their fellows who had died before this prohibition of wines if they would be counted among the sinful persons for their drinking; the AAYAT elucidates that such is not the case as Allah has prohibited it at this time and not when they used to consume wines; however, the necessary condition for safety from sins is that the Muslim persons live their lives with TAQWA that asks to have the true Belief in Islam and do the good deeds accordingly with total attention towards Allah; note that the AAYAT has mentioned three good stages of righteousness for the Muslims to which adherence to TAQWA to Allah leads them; the first stage is of all Muslims generally that they have the true Belief in Islam and do the most necessary deeds in the most ordinary manner that Islam asks of them; then the second stage is where (keeping their first stage intact) they are concerned with high number of issues and their TAQWA makes them care for the specific Islamic rulings in all those with ADL (the Islamic law); then the third stage is where (keeping their first and second stages intact) they are concerned with most high number of issues (and are at the good level of becoming guides to them with utmost care to Islam) and their TAQWA makes them care for the specific Islamic rulings in all those with EHSAAN (the care to Islam in the most beautiful manner); 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; this leads the Muslim person to the last beautiful stage by the will of Allah; Al-Hamdu Lillah.
MA’EDAH-The Thirteenth Ruku
94. O you who believe - Allah will certainly try you in respect of some game which your hands and your lances can reach, that Allah might know who fears Him in secret; but whoever exceeds the limit after this, he shall have a painful punishment.
95. O you who believe - do not kill game while you are on pilgrimage, and whoever among you shall kill it intentionally, the compensation (of it) is the like of what he killed, from the cattle, as two just persons among you shall judge, as an offering to be brought to the KA’BAH or the expiation (of it) is the feeding of the poor or the equivalent of it in fasting, that he may taste the unwholesome result of his deed; Allah has pardoned what is gone by; and whoever returns (to it), Allah will inflict retribution on him; and Allah is Mighty, Lord of retribution.
96. Lawful to you is the game of the sea and its food, a provision for you and for the travellers, and the game of the land is forbidden to you so long as you are on pilgrimage, and be careful of (your duty to) Allah, to Whom you shall be gathered.
97. Allah has made the KA’BAH, the sacred house, the maintenance for the people, and the sacred month and the offerings and the sacrificial animals with garlands; this is that you may know that Allah knows whatever is in the heavens and whatever is in the earth, and that Allah is the Knower of all things.
98. Know that Allah is severe in requiting (evil) and that Allah is Forgiving, Merciful.
99. Nothing is (incumbent) on the Apostle but to deliver (the message), and Allah knows what you do openly and what you hide.
100. Say: The bad and the good are not equal, though the abundance of the bad may dazzle you; so be careful of (your duty to) Allah, O men of understanding, that you may be successful.
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Allah had clarified some issues in the previous Ruku that the first Ruku of this Surah had addressed and this Ruku starts with the same manner; the first Ruku had forbade Muslims to hunt when they are in EHRAAM (the dress and restrictions when they are on HAJJ) and now here the Ruku provides some detail for this; Allah tells them that He would test the Muslims by their proximity to the animals that they would be able to hunt with ease at this state of EHRAAM; they would be able to catch them by bare hands even and by their spears so that He brings at fore who really fears to disobey Him when he has not seen Him; whosoever transgresses after this, he certainly would receive the most severe punishment; the next AAYAT emphasizes that the Muslims would not kill the game when they are at the state of EHRAAM; note that it is prohibited too to hunt an animal if it is at the vicinity of HARAM i.e. the sacred area even if the man is not at the state of EHRAAM though he is allowed to kill those animals that might harm him or others nearby (like the wolf, snakes, scorpions etc.) even in EHRAAM; if someone at HAJJ does it intentionally then the compensation is that he provides the like of that animal that he has killed from among the domestic animals (goat or sheep against the deer and the cow against the wild buffalo) by the ruling of the two just persons among the Muslims; that animal in compensation would be sent as an offering towards KA’BAH or as expiation, he would feed the needy or he would fast accordingly so that he tastes the adversity of his wrong-doing; the AAYAT tells that Allah has forgiven what has gone-by; but whoever repeats such action (of hunting the game at the state of EHRAAM) now, Allah would inflict retribution to him; Allah is Mighty (which means that He is able to provide for such happenings that keep the world to His will by His authoritative measures) and Able to take vengeance (at the AKHIRAT); Al-Hamdu Lillah; AAYAT-96 ahead permits to hunt the game of sea (fish) and the eating of it; it is the provision for the residents of HARAM and for the travellers to HARAM but the game of the land would remain prohibited upon them during the state of EHRAAM; the Muslims must have TAQWA to Allah to whom they would be gathered where they have to answer for all their deeds; the AAYAT ahead reads, “Allah made the KA’BAH, the Sacred House, the standard (of peace) for the mankind, as also the Sacred Month (of ZIL-HAJJAH), the animals for offerings, and the garlands that mark them so that you (Muslims) may know that Allah has the knowledge of what is in the heavens and in the earth and that Allah is well Knowing of all things”; this tells that at HAJJ, Allah cares for the peace among the people as the time and the place of this righteous deed both are most holy; so He does not appreciate even the killing of the game at this virtuous time and place; Al-Hamdu Lillah; but the Muslims must remain mindful that though Allah is severe to punish on wrongs, He certainly is Most Forgiving and Most Merciful; Al-Hamdu Lillah; they all must remain mindful that the Messenger PBUH only has the liability to provide the message of Allah in total and to explain it necessarily but what attitudes those persons take whom he has addressed, is not his responsibility; Allah certainly knows the factual status of attitudes that they manifest and that they conceal; the last AAYAT of the Ruku states that the evil and the good are not equal even though the abundance of the evil might dazzle the addressee of the Quran; all persons that have high intelligence must develop TAQWA to Allah as that only would lead them to the true success (in AKHIRAT); it is not the high quantity of support for some viewpoint that makes it reasonable to accept but it is the worthy quality that it has by the teachings of the Quran and the SUNNAH that provides the value to it; note here that though democracy when it does not challenge the Islamic teachings, is fine to take for the establishment of the Islamic administration yet the notable thing is that its rulings would have their basis on the commands of Allah as He only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; it works for the betterment of matters caring about AKHIRAT guiding the people to care for the same; it believes totally in Islam as presented by Muhammad PBUH, the last Prophet of Allah, that it would understand, apply and profess well with all affection to all the peoples of the world; this implies that the administration when it keeps to Islam, shall take up democracy by the two acceptable concepts in vogue as of now and leave two such unacceptable things that have been attached to it by the west; one of the two is that the administrative institutions shall remain separate in task though co-operative in essence to each other by Islam in the management of the administration and the other is that the common persons would have their say in the Islamic administration; as for the two unacceptable things, note that the Islamic administration shall necessarily reject secularism and the idiotic concept that the Man is but an animal; please read my writing “The Islamic Guidelines” to understand the Islamic administration in much better way; Al-Hamdu Lillah.
MA’EDAH-The Fourteenth Ruku
101. O you who believe - do not put questions about things which if declared to you may trouble you, and if you question about them when the Quran is being revealed, they shall be declared to you; Allah pardons this, and Allah is Forgiving, Forbearing.
102. Some people before you indeed asked such questions, and then became disbelievers on account of them.
103. Allah has not ordained (the making of) BAHIRA or SAIBA or WASILA or HAMI but those who disbelieve fabricate a lie against Allah, and most of them do not understand.
104. And when it is said to them - come to what Allah has revealed and to the Apostle, they say: That on which we found our fathers is sufficient for us. What - even though their fathers knew nothing and did not follow the right way.
105. O you who believe - take care of your souls; he who errs cannot hurt you when you are on the right path; to Allah is your return, of you all, so He will inform you of what you did.
106. O you who believe - call to witness between you when death draws nigh to one of you, at the time of making the will, two just persons from among you, or two others from among others than you, if you are travelling in the land and the calamity of death befalls you; these two you should detain after the prayer; then if you doubt (them), they shall both swear by Allah (saying): we will not take for it a price, though there be a relative, and we will not hide the testimony of Allah as then certainly we should be among the sinners.
107. Then if it becomes known that they both have been guilty of a sin, two others shall stand up in their place from among those who have a claim against them, the two nearest in kin; so they two should swear by Allah: Certainly our testimony is truer than the testimony of those two, and we have not exceeded the limit as then most surely we should be of the unjust.
108. This is more proper in order that they should give testimony truly or fear that other oaths be given after their oaths; and be careful of (your duty to) Allah, and hear; and Allah does not guide the transgressing people.
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The Ruku commences by the command to the Muslims not to ask such unnecessary questions which if answered, might cause trouble to them in their fulfillment; the example for such questions is that the Prophet PBUH was asked if the HAJJ is obligatory for the Muslims each year; the Prophet PBUH told the person who asked it that it is not but he added to warn him that if he had affirmed it, it would have become obligatory; the Quran provides the same guidance here that the SAHABA must be careful what to ask as the Quran is descending at this period of time and the answer that they get to the query, might put some burden upon them; the Bani-Israel had asked the detail about the cow that they were ordered to slaughter and that had led them to seek for it much as the detail for it was unique as we have seen at the eighth Ruku of Surah BAQARAH; 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 and in fact, became liable to find such exceptional cow; so the AAYAT asks the Muslims not to ask such unnecessary questions as that is asking for trouble only; the AAYAT soothes the Muslims that Allah has forgiven the unnecessary questions that they had asked previously (with the care not to put burden on them); Allah certainly is Most Forgiving and Most Forbearing; Al-Hamdu Lillah; the AAYAT ahead tells that the nation before the Muslims asked such questions and then turned disbelievers to it (this means that they changed the guidance that Allah provided to them and rejected the actual guidance totally in their practice); the next AAYAT explains by telling about four such camels that the disbelievers assigned to their idols; they were BAHIRA (the slit-ear she-camel the milk of whom they assigned to their idols); SAEBAH (the she-camel that they set free and assigned to their idols); WASSILA (the she-camel that gave birth to few female offspring consecutively that they assigned to their idols); HAAMI (the male camel that had mated for quite many times that they assigned to their idols); the AAYAT reads after naming of these camels, “but those who disbelieve fabricate lies against Allah; most of them have no sense”; this tells that these were such disbelievers who did all this by their statement that Allah has guided them to it; may Allah keep all the Muslims to Islam and save all of them from such evil doings; Al-Hamdu Lillah; the AAYAT ahead tells about those persons who adhere to the living manner of their fathers most erroneously that when these persons are asked to come to what Allah has descended (the Quran) and to the Messenger PBUH, they reply that enough for them is what they have found with their fathers; so it indicates that those who assigned camels to their idols were also actually following the customs of their fore-fathers; here the AAYAT responds to this reply that would they adhere to this extreme erroneous behavior even if their fore-fathers had no knowledge whatsoever and had no true guidance; AAYAT-105 ahead again soothes the Muslims that their task is to present the true guidance to all (and indicate the wrongs of the persons around) and when they have done it then they would care only about their own selves; those who choose to remain away from the true guidance would not be able to harm them when they themselves stay firm on the true guidance; all persons would return to Allah so then He would clarify to all persons about what they used to do; Al-Hamdu Lillah; the three remaining AAYAAT ahead in this Ruku relate to the ruling about making witnesses to the will when someone is at travel and there he faces death; 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 (see the note at twenty-third Ruku of BAQARAH for its last AAYAT); 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; these AAYAAT tell that when at travel, the Muslim person sees that his death has approached him (and he has some valuable things with him), he would call two of his mates that he understands to be just persons, at travel from among the Muslims or if not available, then any two of others after the SALAH (that preferably would be ASR yet it might be any SALAH as due to it, Allah would provide blessing in the time and place) and make the will by their witness about those valuable things so that at their return, they deliver those things to his heirs and also provide the will; they would swear that they would not commit any wrong in delivering the valuables and they would not ask for any material gains by it or give benefits to any of their relatives by it as if they do such things, they would be extreme sinners; however, by some obvious sign, if they are found to be guilty of perjury then two such persons that are near to the deceased persons and have claim against them, would witness against them that their testimony is more worthy of acceptance than these two and they have not transgressed; in such case (if these two claimants lie), they would certainly be highly unjust persons; the last AAYAT of the Ruku reads, “this manner is most suitable so that they may give the evidence in its true nature or else they would fear that other of oaths would be taken against their oaths; but fear Allah (in the first place) and listen (to His command); for Allah certainly does not guide the rebellious people”; Al-Hamdu Lillah.
MA’EDAH-The Fifteenth Ruku
109. On the day when Allah will assemble the apostles, then say: What answer were you given? They shall say: we have no knowledge; surely You are the great Knower of the unseen things.
110. When Allah will say: O Isa son of Mariam - Remember My favor on you and on your mother, when I strengthened you with the holy Spirit, you spoke to the people in the cradle and when of old age, and when I taught you the Book and the wisdom and the Torah and the INJIL; and when you determined out of clay a thing like the form of a bird by My permission, then you breathed into it and it became a bird by My permission, and you healed the blind and the leprous by My permission; and when you brought forth the dead by My permission; and when I withheld the children of Israel from you when you came to them with clear arguments, but those who disbelieved among them said: This is nothing but clear enchantment.
111. And when I revealed to the disciples, saying, Believe in Me and My apostle, they said: we believe and bear witness that we submit (ourselves).
112. When the disciples said: O Isa son of Mariam - will your Lord consent to send down to us food from heaven? He said: Be careful of (your duty to) Allah if you are believers.
113. They said: we desire that we should eat of it and that our hearts should be at rest, and that we may know that you have indeed spoken the truth to us and that we may be of the witnesses to it.
114. Isa the son of Mariam said: O Allah, our Lord - send down to us food from heaven which should be to us an ever-recurring happiness, to the first of us and to the last of us, and a sign from You, and grant us means of subsistence, and You are the best of the Providers.
115. Allah said: Surely I will send it down to you, but whoever shall disbelieve afterwards from among you, surely I will chastise him with a chastisement with which I will not chastise, anyone among the nations.
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The last of this Surah narrates about Jesus Christ-AS for NASARA to revise their unjust concepts about him and to take him as one among the mankind as it had mentioned at the tenth Ruku; as the Surah is deeply related to justice, it guides most highly here towards AKHIRAT where the justice would manifest and there at the Day of Judgment, it would prevail; Al-Hamdu Lillah; the first AAYAT here that is AAYAT-109 narrates about the Day of Judgment that when at that day, Allah would gather His Messengers and then ask them what were they answered (when they presented their teachings); note that Allah knows everything totally well yet to bring the matter at fore, he would question the Messengers there so that they clarify that they had provided His message well and the peoples that they had addressed, did get it undoubtedly; the Messengers would say then that (they did provide the message yet) they do not know (what their peoples did after their departure from the world); only Allah knows the matters of GHAYB (unseen hidden thing) for He is the Most Knowing of all GHAYB; Al-Hamdu Lillah; AAYAT-110 ahead tells that when Allah asks Jesus-AS, the son of Mary-AS, to remember His favor on him and on his mother, when He strengthened him with the Holy Spirit (i.e. Gabriel) and he spoke to the people in the cradle (see Surah MARIUM-27 to 36) and in the old age (i.e. forty years when Allah took him up to heavens alive), and when He taught him the book and the wisdom that is the Torah and the INJIL respectively; and when he determined out of clay something like the form of bird by the permission of Allah and then he breathed into it and it became a (real) bird by His permission; and he healed the blind and the leprous by His permission; and when he brought forth the dead by His permission; and when He withheld the children of Israel from him when he came to them with clear arguments (see Surah NISAA-156 to 159), but those who disbelieved among them said that this is nothing but clear enchantment; AAYAT-111 tells that when Allah revealed the command to the disciples of Jesus that asked them to believe in Him and His Messenger, they replied that they do believe and they also said that O Lord --- “You bear witness that we have submitted (to You) as Muslims”; Al-Hamdu Lillah; these disciples of Jesus were among the most poor people of the land yet they were highly faithful to Jesus-AS (except for Judas) and even in much adverse situation that they faced after him, they did keep their word to Allah that they have submitted to Him as Muslims; Al-Hamdu Lillah; AAYAT-112 tells that the disciples asked Jesus if His Lord would care to send down to them MA’EDAH (table set with viands) from the heaven?; Jesus replied to them to have TAQWA to Allah (as to ask for such worldly things by the true Belief is not desirable) so they must abstain from it if they really have faith; this seems to be the event that relates to the very beginning of his TABLIGH (i.e. the delivering of the message of Allah) as they had mentioned to Jesus about Allah as “your Lord” and at that time, there might not be all twelve of them that had asked for MA’EDAH; AAYAT-113 tells that the disciples said that they actually desire that they should eat of it so that their hearts should be at rest and that they may know that Jesus has undoubtedly spoken the truth to them and that they may be witnesses to it; this reply suggests that they actually intended to strengthen their true Belief upon AKHIRAT rather than to get any benefits of the worldly life; however, it is a moot point if the MA’EDAH ever descended and it seems here that it did not though Jesus did ask Allah for it; AAYAT-114 tells about the plea of Jesus to Allah that he asked Allah, the true Lord, to send down for them the table spread with food from the heaven that it may become feast for them for the first of them and for the last of them and a sign from Allah; he asked Allah to give them sustenance as He only is the Best of sustainers; the last AAYAT of this Ruku tells that Allah told him that He would send it to them but if any of his peoples disbelieves after this then He will punish him with penalty such as He has not inflicted on any one among all the peoples of the worlds; seemingly, this strict warning was the reason that made Jesus revise his asking and so the MA’EDAH did not descend; this tells that when Allah shows some miracle, He demands extreme commitment to Him because it brings the GHAYB near to observation; Allah has mentioned this at other of AAYAAT too and the complete destruction of THAMUD (to whom, Allah had appointed SALEH-AS as His Messenger whom they rejected totally even after seeing the miracle that they had asked for), is one of the examples for this; Al-Hamdu Lillah.
MA’EDAH-The last Ruku
116. And when Allah will say: O Isa son of Mariam - did you say to men, Take me and my mother for two gods besides Allah, he will say: Glory be to You, it did not befit me that I should say what I had no right to (say); if I had said it, You would indeed have known it; You know what is in my mind, and I do not know what is in Your mind, surely You are the great Knower of the unseen things.
117. I did not say to them aught save what You did enjoin me with: That serve Allah, my Lord and your Lord, and I was witness over them till the time I dwelt among them but when You took me up, You were the Watcher over them as You certainly do witness everything.
118. If You should chastise them, then surely they are Your servants; and if You should forgive them, then surely You are Mighty, Most Wise.
119. Allah will say: This is the day when their truth shall benefit the truthful ones; they shall have gardens beneath which rivers flow to abide in them forever: Allah is well pleased with them and they are well pleased with Allah; this is the mighty achievement.
120. Allah's is the kingdom of the heavens and the earth and what is in them; and He has power over all things.
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The last Ruku of this Surah implies that Jesus-AS would not come to the world for the second time as is expected by the Muslims in general; this makes the note on it very difficult as the authentic Hadith does point out that he would descend at the world near the last day of the world; insha-Allah, I would elaborate upon the statement that he would not come to the world for the second time without any disregard to the Hadith in any way about his descent but after the note on this Ruku; in the first AAYAT, Allah tells that He would ask Jesus, the son of Mary, at AKHIRAT if he had told the peoples to take him and his mother as two objects to worship besides Allah (when he was at the world); to this Jesus would reply “glory to You; I did not say any such thing that is not right for me to say; if I had said it, You would have known it certainly, as You know what is in my heart but certainly I do not know what is in Your Knowledge; You certainly are the truly Knowing of all things hidden; I never said anything to them except for what You had asked me to tell them and that was that they worship Allah only who is my Lord and your Lord; and I was witness over them till the time I dwelt among them but when You took me up, You were the Watcher over them as You certainly do witness everything; if You do punish them, they are Your servant and if You do forgive them, You are Mighty and Most Wise”; please note the words in italic here; Allah will say that this is the day on which the truthful will profit from their truth; for them are JANNAAT beneath which the beautiful streams flow in which they would reside forever; and Allah would be well-pleased with them and they would be well-pleased with Allah; this is the great triumph; the last AAYAT of the Ruku and of the Surah states (and its words are very near to its AAYAT-17) that for Allah only, is the authority of the heavens and the earth and whatever is between them; and Allah certainly has all control over all things; Al-Hamdu Lillah.
Supplementary note on AAYAT-117 of MA’EDAH
There are authentic Ahadith that tell about the coming of Jesus Christ for the second time to the world near the last day of it; one of the most authentic Ahadith that directs to it is that “the Prophet (PBUH) said, ---by Him in Whose hand is my soul, Ibn Maryam (Jesus-AS) will soon descend among you (Muslims) as a just judge and he will break the cross, kill the swine and abolish the JIZYA and wealth will flow to such abundance that no one will take it---”; this means that he would show well that the Christianity (that is based upon his name) has no sound basis so its impression would end completely; due to this, ULAMA (the learned scholars in the Islamic teachings) have generally taken this to mean that Jesus would descend from heavens and at that time, he would kill that specific imposter who would be demonstrating feats by some worldly means that would seem like amazing feats that Jesus Christ used to present by the permission of Allah when he was here in the world; so the Muslims generally await the descent of Jesus (salaam on him), to challenge the imposter and end up the mess he would create, in the following of ULAMA; I, MSD, regret to write (as I respect ULAMA that are among my teachers too) that the arrival of Jesus-AS for the second time at this world does not seem possible as not only, it is against the natural laws of life on which Allah has established this whole universe but the Ruku at study also presents the matter contrary to it; so the Prophet PBUH would not have meant it literally except by some other meaning but there are possibilities that our study would address here; note that the Muslims do believe that the Prophet Muhammad PBUH was the last of Messengers of Allah and that implies clearly that no Messenger is coming after him in any status whatsoever; note also that Allah does not intend disclosing the Truth explicitly that He has put in GHAYB (the unseen) as that would render the examination at the worldly life inadequate (see Surah BAQARAH-210 and see also Surah AN’AAM-158) so the Islamic teachings tell clearly that Allah and His angels would come at fore only at the time of judgment; very few of ULAMA have indicated this that there is no chance for his descent to the world again but they were scorned for their deviant viewpoint in this issue though they never disregarded the Hadith in any manner; note that generally, ULAMA of the past and of the present strictly adhere to this notion in the literal sense so whoever does believe in the coming again of Jesus (as the Muslims generally do), he has taken up the well-established notion and as such, he has not believed anything against the fundamental teachings of Islam; but with that, note also that I, MSD, do not take the deviant viewpoint in this issue as against the Islamic teachings, if that viewpoint is strictly based on valid reasoning by Islam; most clearly, this last Ruku of Surah MAE‘DAH does provide that valid reasoning that is present in the words in italic; these words of Jesus that he states in front of Allah in his defense and that are related to the Day of Judgment, imply that Jesus never came to the world again or he would have most certainly mentioned it at this juncture; so this omission certainly imply that there is never going to be such matter here; as for the Hadith, there is some probability that the Prophet PBUH has said it in the capacity of BASHAR (a man) and it is allowed to differ to him if he says something in that capacity; however, we have no way to know this for certain now so this makes it a difficult option to take while at such times, Allah did provide for that mistake to come at fore so that the Muslims know clearly that the matter is not binding; but the option still is considerable as Surah MAE‘DAH did descend in the very last of the Prophet‘s worldly life on him; note that though it is placed as the fifth Surah yet by descent, it is among the very last ones; another option is that though Jesus Christ is certainly one of the major signs of QIYAMAT (see Surah ZUKHRUF-61 that mentions, ---And most surely Jesus is the knowledge for the hour, therefore have no doubt about it and follow me; this is the right path) but it is not that he is coming to the world again but it indicates that the happenings might trigger his good memories at that time; so it is better to see how events shape out with tolerance to each other as this time is highly crucial for the Muslims; we all must remember that Allah has the true Power over all things and certainly, He knows better; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of MA’EDAH ends; Al-Hamdu Lillah