Wednesday, April 30, 2014

TILKAR-RUSULU - Lesson 296 to 325 Surah Al-Baqarah Part - 3

TILKAR-RUSULU  faz-zalnaa  ba’-zahum  ‘alaa  ba’-z
Excellence Of Some Messengers Over Others
Some Messengers Were Dignified
BAQARAH – 2 (The Cow)
Verse –253a of  286, Section –33 (Part - 3)

Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spoke, while some of them He exalted (others) in degrees.
TILKAR-RUSULU  faz-zalnaa  ba’-zahum  ‘alaa  ba’-z.  Minhumm-man-  kallamallaahu  wa  rafa-‘a  ba’-zahum  darajaat.

‘AR-RUSULU – (Messengers of God Almighty), for which the words Prophet (Rasuul (singular of Rusul), Pay-gam-bar and Nabii) (peace be upon them) are also used. Infinitive mood of Rasuul is Rasaa-lat which means office of a Prophet, Messenger-hood and conveying the Message of God Almighty. Rusul are a sacred group of Messengers who delivered the Message of Allah Almighty up to His servants without decrease and increase. 

faz-zalnaa – (We have caused to excel), its base is Fazal which means grandeur, reverence, nobility, highness, excellence and dignity. All the Greatnesses and Excellences are in the Hand of Allah Almighty. He Bestows His blessings and favors to whom He wishes. Nobody can get at his end. Wealth, personal respectability, knowledge, power of stature or family background, indeed nothing is so with the source of which somebody may achieve virtue and highness compulsorily, except that His Grandeur is attached with the person.

man-  kallamallaahu – (with whom Allah Almighty spoke), that is to say; those Messengers/Prophets (peace be upon them) who discussed and conveyed their messages directly to Allah Almighty like it was happened with Prophet Moses (peace be upon him).

God Almighty has commanded in this verse, “Of those messengers, some of whom We have caused to excel others”, for instance some are those with whom He talked directly, some of them are those to whom Message of Allah Almighty was delivered through the Angels (peace be upon them) and some Prophets are those who came only to bring to life earlier Divine. They did not come with any new Scripture.

It has come in the Holy Qur-‘an on another place, “Laa tu-farri-qu  bay-na  ‘aha-dim-min-hum” (We do not differentiate anyone between them). It aims that as far as it relates to Messenger-hood, We do not say anyone small or big. So there is no contradiction and difference between these two verses. Moreover both the verses are correct at their own places. Being a Muslim we believe that since the world has come into existence, with effect from that time the Messengers and Prophets (peace be upon them) were sent in each nation and during each time till the Last Messenger Muhammad (grace, glory, blessings and peace be upon him), they all brought the Message of One God Almighty. Message from each of them (peace be upon them) was deserving obedience during their individual times. We believe in truth of those entire Messengers and Prophets (peace be upon them).   

Jesus (peace be upon him) Son Of Mary
Holy Spirit For Jesus (Peace Be Upon Him)
Messenger Jesus (Compliments On Him)
BAQARAH – 2 (The Cow)
Verse –253b of  286, Section –33 (Part - 3)

And We gave Jesus son of Mary, clear proofs (of Allah’s Sovereignty) and We supported him with the Holy Spirit. And if Allah had so willed it, those who followed after them would not have fought one with another after the clear proofs had come unto them, but they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another. But Allah doeth what He will.  
Wa ‘aataynaa  ‘Iisabna-  Marya-mal-Bayyinaati  wa  ayyadnaa-hu  bi-Ruuhil- Qudus. Wa  law  shaaa-‘allaahu  maqtata-lallaziina  mim-  ba’-dihim—mim-ba’-di  maa jaaa- ‘at-  humul-Bayyi-naa- tuwa  laa-kinikh-talafuu  fa-minhum-man  ‘aamana  wa  min-hum-man-kafar.  Wa  law  shaaa-‘allaahu  maq-tataluu;  wa  laa-kinnallaaha  yaf-‘alu  maa  yuriid.

‘Ibna-  Marya-ma – (son of Mary), it aims to declare from this word that Prophet Jesus (peace be upon him), to whom the Christians consider God or son of God, actually He (peace be upon him) is son of Mary (compliments on her). Neither He is God and nor son of God. By face He (peace be upon him) is a Mankind like other persons and He (peace be upon him) is also like other human beings in the necessities of mankind.

‘al-Bayyinaatu – (clear proofs), it signifies all those miracles and tokens which were given to Prophet Jesus (peace be upon him), looking whom each wise and justice-lover became pressed to believe in the Messenger-hood of Jesus (peace be upon him).

Ruuhul- Qudus – (the Holy Spirit), in the phrase of Holy Qur-‘an, it means Angel Gabriel (peace be upon him). Although He (peace be upon him) is very nearest Angel to God Almighty, notwithstanding He (peace be upon him) is a creature of God Almighty, and the Christians who consider him one out of three gods, take it wrongly. How an Angel can be a God?

ayyadnaa-hu – (We supported him), although Jesus (peace be upon him) was very Excellent and Proficient, even then He (peace be upon him) was a Mankind and like other human beings he (peace be upon him) was also needy of Allah Almighty for escaping from loss and getting benefits.

At the end it is told that if Allah Almighty wished, those people who had seen the bright tokens of the entire Messengers and after all Last Messenger Muhammad (peace be upon them), would not had a quarrel with each other. These people are Jews, Christians and Idolaters. Some of them embraced Islam and were entitled to get rewards, and some disagreed, remained Infidel and deserved punishment.  

Spend In The Path Of God Almighty
Spend Ere Doomsday
Spending For Good Cause
BAQARAH – 2 (The Cow)
Verse –254 of  286, Section –34 (Part - 3)

O ye who believe! Spend of that which We have provided you ere a Day come when there will be no trafficking, nor friendship, nor intercession. And the disbelievers, they are the wrongdoers.    
Yaaa-‘ayyuhallaziina  ‘aa-manuuu  ‘anfiquu  mimmaa  razaqnaakum-min- qabli  ‘any-ya’-tiya  Yawmul-laa  bay-‘un-  fiihi  wa  laa  khullatunw-wa  laa shafaa-‘ah.  Wal-kaafiruuna  humuz-zaalimuun.  

Razaqnaakum – (We have provided you), here bringing Himself as first person plural, Allah Almighty declared, “wealth and property, livelihood and prosperity, whichever is held with the people, that entire is given by Us and actually We have the Right to order to spend the wealth and property for the works We wish. 

Yawmun – (Day), here Yawmun means the Doomsday, the Day of Resurrection. It signifies that chance to spend the wealth for good works and collect the goodness is only in this world. After death when the Doomsday will reach, then there will be no chance for any action.

Allah Almighty has narrated many commands regarding worships and affairs in this chapter (Surah). The most difficult work in these entire acts is to sacrifice one’s life and wealth. So it has been ordered about these works over and over. Love of these two things carries the human being towards the sin/evil. God Almighty warned about the importance of Jihaad (to try and strive) after telling the story of Prophet Saul (peace be upon him) and his enemy Goliath, and ordered the people to sacrifice their lives in the way of Allah Almighty according to the commands of the Messenger of God Almighty (grace, glory, blessings and peace be upon him). Wealth and riches is required to purchase the war equipment. So Allah Almighty emphasized to spend wealth and property along-with the order for Jihaad, and declared, “O Believers! We are Giver you every thing. You should not worry for it that due to spending for good works, you will become poor, or you will not be able to save something for future. Moreover keep your mind on it that there is nothing of your own. It is only Our Giving. It should not be so that you use to collect the wealth and property due to its love and the days of grace end, because it will neither be possible at that time to purchase any goodness against this money or wealth from anywhere, nor you would be released from the punishment of sin or evil, nor recommendation of any person would be fruitful there and nor any friendship or relationship will be useful. In this world the person can get advantage either through bribe or friendship/relationship or recommendation, but on the Doomsday only personal deeds will be helpful.  

Verse About Throne Of God
Allah’s Throne
BAQARAH – 2 (The Cow)
Verse –255 of  286, Section –34 (Part - 3)

Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His Throne includeth the heavens and the earth, and He is never weary of preserving them. And He is the Sublime, the Tremendous.   
‘Allaahu  laaa  ‘ilaaha  ‘illaa  Huu.  ‘Al-Hayyul-Qay-yuum.  Laa  ta’-khuzuhuu  sina-tunw-wa  laa  nawm.  Lahuu  maa  fissamaawaati  wa  maa  fil-‘arz.  Man-  zallazii  yashfa-‘u  ‘indahuuu  ‘illaa  bi-‘iznih.  Ya’-lamu  maa  bayna  ‘aydiihim  wa  maa  khalfahum.  Wa  laa  yu-hiituuna  bi-shay-‘im-min  ‘il-mihiii  ‘illaa  bimaa  shaaa’.  Wa-si-‘a  Kursiyyu-hus-Samaawaa-ti  wal-‘arz.  Wa  laa ya-‘uudu-huu  hifzu-humaa. Wa  Huwal-‘Aliyyul-‘Aziim .  


‘Al-Hayyu – (the Alive), it means that Allah Almighty is Alive with effect from Eternity and is Everlasting. Attribute of Life is His Personal Trait. Neither earlier He ever prevailed over death and nor ever will He overshadow it in future.  

‘Al-Qay-yuum- (the Eternal), that is to say; an Existence Who is not only Established with His Personal Nature but He is also Cause of others’ perpetuity and establishment, and has supported everyone.

Kursiyyu - (His Throne), it shouldn’t be taken from the word Kursiyyu that Allah Almighty (I seek refuge in ALLAH) has any physical body and the Kursii is His sitting place. Here Kursiyyu means Throne, Knowledge, Sole Command, and also as Power. That is to say; Allah Almighty’s Knowledge and Sole Command is Overcoming upon the entire universe.  

yashfa-‘u  ‘indahuuu  - (he, who may intercede with Him), intercession means act of pleading /recommendation for any person. That person who intercedes is also called Shaafe’. This reality has been repeated many times in the Holy Qur’an that none will be permitted to recommend any person without His permission in the Court of Allah Almighty. And if any person will intercede, that won’t be against the truth and righteousness. This one sentence has refuted wrong beliefs of ancient nations.

Verse About Throne Of God (Part-II)
‘Aayat-ul-Kursii – (Part-II)
Allah’s Throne – (Part-II) 
BAQARAH – 2 (The Cow)
Verse –256 of  286, Section –34 (Part - 3)

Illustration Of ‘Aayat- ‘al- Kursii
In the ‘Aayat-‘al-Kursii, there is narration about Oneness, Magnificence and Sole Command of Allah Almighty that He exists from Eternal and is Everlasting. He is Who, Who will be going on for ever. The words like Mortality, death, destruction or ruin are not for Him. He will never be perished, die or expire. There is none worthy of worship but only He (ALLAH Almighty) (GOD). He is the Owner of those Virtues that to praise any other except Him is not reasonable. He is Creator, Lord and Master of the entire creatures. He completes wants and necessities of all, and there is no partner of Him in completion of all these works. He doesn’t need any supporter or partner. He Alone manages these entire tasks and He is Well-Versed completely over them. He is the Alive. All creatures are living due to His Existence. He is the Eternal from always and will remain Eternal always. He is also cause of remaining others’ established. He never feels fatigue. Despite so vast management of the entire universe, neither He needs rest, nor does slumber overtake Him and nor sleep. He remains Watchful and Sensible always.

His circle of discretion is neither limited nor straitened, but It has circumscribed the entire universe, earth and skies. All is for Him and He has Mastery and Power of choice over everything. These all things have been fastened with His Order and He brings them in to the action as He wishes.

Having so much Powerful Mastery in Knowledge, Sole Command and Greatness, nobody can venture to intercede with Allah Almighty save by His leave. Every person is responsible for his own deeds, a mendicant or worldly person, the rich or the poor, elder or younger will get fruit of his acts (good or bad) himself (reward or punishment). Nobody might be able to share other’s load. However if Allah Almighty gives permission to someone, then he can request in His Court. He knows whatever is in any person’s mind. He is Aware of each mankind’s intentions and wills. He keeps account of goodness and badness of the entire creatures and it is very easy for Him.

None has power to acquire some part out of His Knowledge without His permission. But how much knowledge someone has gotten, that is result of Allah Almighty’s Mercy and Kindness. His Thone of Knowledge and Sovereignty has besieged the entire universe. Every thing large or small, good or bad, open or hidden is bright on Him. He doesn’t feel weariness from watching too much vast chain of creatures. This entire arrangement is very light for Him. He is Pure from any kind of defect. He is Master of all the virtues and excellences. There is no limit of His Dignity. Briefly speaking, the following virtues of God Almighty have been mentioned in the ‘Aayat-ul-Kursii:

1.    ‘Al-Hayyu – (the Alive)

2.   ‘Al-Qay-yuum – (the Eternal)

3.   Laa  ta’-khuzuhuu  sina-tunw-wa  laa  nawm – (Neither slumber overtakes Him nor sleep)
4.  Lahuu  maa  fissamaawaati  wa  maa  fil-‘arz – (Every thing is of Him and for Him whatsoever is in the heavens and whatsoever is in the earth)

5.   Man-  zallazii  yashfa-‘u  ‘indahuuu  ‘illaa  bi-‘iznih  (Who is he that intercedes with Him save by His leave?)

6.  Ya’-lamu  maa  bayna  ‘aydiihim  wa  maa  khalfahum – (He knows that which is in front of them and that which is behind them)

7.   Wa  laa  yu-hiituuna  bi-shay-‘im-min  ‘il-mihiii  ‘illaa  bimaa  shaaa’  (while they encompass nothing of His knowledge save what He will)
8.  Wa-si-‘a  Kursiyyu-hus-Samaawaa-ti  wal-‘arz.  Wa  laa ya-‘uudu-huu  hifzu-humaa  (His Throne includes the heavens and the earth, and He is never weary of preserving them)

9.     Wa  Huwal-‘Aliyyul-‘Aziim  (And He is the Sublime, the Tremendous)

No Compulsion In Religion
Oppression Is Not Allowed In The Religion
Religion Is Violence Free
BAQARAH – 2 (The Cow)
Verse –256a of  286, Section –34 (Part - 3)

There is no compulsion in religion. The right direction is henceforth distinct from error.    
Laaa  ‘ikraaha  fid-Diin.  Qatta  bayyanar-Rushdu  minal-Gayy.       

Laaa  ‘ikraaha – (there is no compulsion), this word has been derived from karhun. The deed which is not done by own will. But there is violence and forcibility in it. That is called ‘with repression and coercion’.

‘ad-Diini – (the religion), this word is used in two meanings:

·       Reward and punishment against goodness and badness, that is to say; exchange.
·       Way of life (manner of conception and action)

Here the word ‘ad-Diini is used in second meaning.

‘ar-Rushdu – (The right direction, guidance, admonition). Subject of this word is Raashid, which means Guided’. In this verse the meaning of ‘ar-Rushdu may also be taken as Self Islam besides its common meaning as ‘the guidance’.

‘al-Gayy – (error), ‘G-W-Y’ is its Substance, ‘agwaa has also been made from it which means ‘to seduce,  to entice, to tempt, to mislead’. Here ‘al-Gayy aims error of infidelity and ascribing plurality to God Almighty.

Religious independence of Islam has been evident from this verse. Islam bestows power of choice regarding religion to each person. It doesn’t compel anybody to embrace Islam. Islam is the duty of believers to preach, but the fact that it doesn’t allow anybody to force someone into Islam and force to convert to Islam.

Complete history of Islam is witness on this fact that the Muslims never compelled their neighbours as well as subordinate public to embrace Islam. If it would be so then there would not be the temples and pagodas along with the mosques in sub-continent Indo-Pak. There would not be temples, churches, synagogues and non-Muslims’ places of worships under the shades of imperial forts in the capitals of Muslims’ sovereignties.

It should be noted thoroughly that it doesn’t aim from it that any person is independent after embracing Islam, that he admits/believes in whatever he wishes and doesn’t admit whatever he doesn’t want.

While once someone embraced the religion Islam, now he would have to believe in all its orders and instructions. Now there is no question regarding choice of power or independence. The independence is only in embracing or rejecting the religion Islam, not in deeds. If (God forbid) becomes so, then any recognized position of the religion will not remain.

Guidance And Error
Admonition And False Belief
Direction And Going Astray 
BAQARAH – 2 (The Cow)
Verse –256b & 257 of  286, Section –34 (Part - 3)

256b. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. And Allah is Hearer, Knower.

257.  Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. And for those who disbelieve, their patrons are false deities; they bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein for ever.                   
256b.  Famany-yakfur  bit-Taaguuti  wa  yu’-mim-billaahi    faqadis-tamsaka  bil- ‘urwatil-wusqaa, lan-fisaa-ma  lahaa.  Wallaahu  Samii-‘un  Aliim.

257.  ‘Allaahu  Wa-liy- yullaziina  ‘aamanuu,  yukhrijuhum-minaz-zulumaati    ‘ilan-Nuur.  Wal-laziina  kafaruu  ‘aw-liyaaa- ‘u-humut-    Taaguutu,  yukhrijuuna- hum- minan-Nuuri  ‘ilaz-zulumaat.  ‘Ulaaa-‘ika  ‘As-haabun-Naar.  Hum  fiihaa  khaaliduun.    

‘At-  Taaguutu – (false deities, misleading, refractory, rebellious). Its substance is tagii. Taa-gii and tug-yaan have also derived from it. ‘At-  Taaguutu means that life who has discretion, is personally astray too and be the cause to lead other persons astray. 

Wa-liy- yun – (the Protecting Guardian, friend, supporter). Plural of it is ‘aw-liyaaa’. This word has been used in the meanings of companion, patron, guardian and friend.

‘Az-zulumaati – (darkness), singular of this word is zul-mat. Light and brightness may be of one kind, but the darkness has many kinds. Here it aims the darkness of infidelity, ascribing plurality to Allah, faithlessness and going astray.

God Almighty commanded in clear words, “Who will believe, as though; he will reach into light. Allah Almighty will be his Protecting Guardian and Supporter. Who will disbelieve and choose path of refractory persons, as if, he will drown in the darkness. Misled and rebellious persons will be his companions and the Hell will be his abode for ever”.

Abraham (Peace Be Upon Him) And Nimrod
Prophet Abraham And The King
Lord Is He Who Gives Life & Causes Death
BAQARAH – 2 (The Cow)
Verse – 258 of  286, Section –35  (Part - 3)

Bethink thee not of him who had an argument with Abraham about   his Lord, because Allah had given him the kingdom. How, when Abraham said: My Lord is He Who giveth life and causeth death, he answered: I give life and   cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrongdoing folk.                  
‘Alam  tara  ‘ilal-lazii  haaajja  ‘Ibraa-hiima  fii  Rabbi-hiii  ‘an  ‘aataahullaahul-mulk.  ‘Iz  qaala  ‘Ibraa-hiimu  Rabbiyal-lazii  yuhyii  wa  yumiitu,  qaala  ‘ana  ‘uhyii  wa  ‘umiit.  Qaala  ‘Ibraa-hiimu  fa-‘innal-laaha  ya’-tii    bish-Shamsi  mi-nal-Mashriqi  fa’-ti  bihaa  minal- Magribi  fa-buhital-lazii  kafar.  Wallaahu  laa  yahdil- qawmaz-zaalimiin.

‘al-lazii  haaajja – (who had an argument), the person who had an argument with Prophet Abraham (peace be upon him), was king of his (peace be upon him) time. The Commentators have told his name ‘Nimrod’.

There was some talk about Believers and Infidels in the previous verse and mentioned about illumination of the Light (of Belief) and darkness of the infidelity. Now some examples have been narrated in support of that verse. First instance is regarding the king Nimrod. He used to get prostrated for himself from the people due to pride of his emperor. When Prophet Abraham (peace be upon him) came before him, did not bow his body in front of the king. The king Nimrod asked the reason, He (peace be upon him) told, “I don’t prostrate anyone but my Lord”. The king said, “I am the lord”. Prophet Abraham replied, “Lord is He Who gives life and causes death”. Answering this argument of Prophet Abraham (peace be upon him), the king Nimrod asked for two prisoners. He slaughtered one of them who was innocent and released the other who was guilty. He said, “Have you seen? I kill to whom I wish and release from death to whom I love”.

Although the king Nimrod could not reply his challenge correctly, Prophet Abraham (peace be upon him) thought that the king Nimrod had not understood his reason, so he (peace be upon him) produced the proof of the sun and said, “My Lord causes the sun to rise in the East, so do you cause it to come up from the West”. Now he haughty and blockhead (king) became matchless and he could do nothing. But notwithstanding the king didn’t believe. Truly the unjust persons don’t get guidance. 

Allah Is Able To Do All Things
Example Of A Ruined Township
A Sign For Mankind
BAQARAH – 2 (The Cow)
Verse – 259 of  286, Section –35  (Part - 3)

Or (bethink thee of) the like of him, who passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? So Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at the food and drink which have rotted not! Look at thine ass! And, that We may make thee a sign unto mankind, and look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know that indeed Allah is Able to do all things.                     
‘Aw  kallazii  marra  ‘alaa  qaryatinw-wa  hiya  khaawi-yatun  ‘alaa  ‘uruu-shihaa.  Qaala  ‘annaa  yuhyii  haazihil-laahu  ba’-da  mawtihaa.  Fa- ‘amaata- hullaahu  mi-‘ata  ‘aamin-  summa ba- ‘asah.  Qaala  kam- la-bist.  Qaala  la-bistu  yawman  ‘aw  ba’-za  yawm.  Qaala  bal- labista  mi-‘ata ‘aamin-  fan- zur  ‘ilaa-  ta- ‘aamika  wa  sharaabika  lam    yata-sannah.  Wan-zur  ‘ilaa  himaa-rika  wa  li-naj- ‘ala- ka  ‘aayatal-linnaasi  wan-zur  ‘ilal-‘izaami  kayfa  nun-shizuhaa  summa  nak-suuhaa   lahmaa.  Falam-maa  tabayyana  lahuu,  qaala  ‘a’-lamu  ‘annallaaha  ‘alaa  kulli  shay- ‘in- Qadiir.

‘al-lazii  marra – ( the person, who passed by), there are different views about that person. Some Commentators consider that he was Prophet Ezra (peace be upon him). He was a famous Prophet in the chain of Israelite Prophets (peace be upon them). His time was fifth century BC. He brought 1500 Jews to Palestine after getting them released from banishment and prison during 450 BC.

Some commentators think that he was Prophet Yarmiyaah (peace be upon them), who was also from the series of Israelite Prophets (peace be upon them) and his reign was seventh century BC.

Description Of This Example

There are different views of historians about that ruined township, which is mentioned in the above verse. However mostly scholars imagine that it was Jerusalem, which was ruined by the king of Babel (Bakht Nasr). This example has been described to show the sign of Power and Greatness of Allah Almighty. Bakht Nasr attacked on the city of Jerusalem, destroyed it and brought many people of the children of Israel making them prisoners.

When Prophet Ezra (peace be upon him) reached here after freedom from the imprisonment, he saw a ruined city in his way, the buildings of which had become upside down. Looking this he said in his heart that entire citizens of this place have died. How shall Allah give this township life after its death? So Allah made him die at the same time and his ass which was for his conveyance also died for a hundred years, and neither anybody saw them in this condition, nor information of that place spread out. Meanwhile Bakht Nasr died too and the Jerusalem was populated by some other king. After one hundred years God Almighty brought him back to life. His food and drink had lain likewise which had not rotted. His ass had died and its bones had rotted, which became alive in front of him (peace be upon him). During these one hundred years the children of Israel had gotten freedom and re-populated this city.

When Prophet Ezra (peace be upon him) died, the sun had risen, but when he became alive, the sun had not yet set. So when Allah Almighty asked him, “How long have you tarried here?” after thinking he told, “I have tarried a day or part of a day”.

In the presence of Prophet Ezra (peace be upon him) all the bones of ass assembled in its body with correct arrangement. Then Allah covered them with flesh and skin, then the ass became alive with God’s order and that stood up.   

Prophet Ezra said after looking this entire situation, “I have believed that indeed Allah is Able to do all things. Although I did know already that it is very easy for Allah Almighty to give life to the dead, now I have seen it with my own eyes”. Later on when he reached Jerusalem from here, no body recognized him because he still remained young and who were infants, they had become old.

When he caused to hear (recited) the Torah by heart, then the people believed in him. Aim to tell this story is that it is not distant from the Power of Allah Almighty to give life to the dead persons; also it is extremely easy for Him. Occurrence the Day of Resurrection is Sure, while the entire dead bodies will get lives immediately.

It should be kept in mind that the name of that city has neither been described in the Holy Qur’an, nor its aim is to mention these types of historical happenings as history, nor we recite the Speech of Allah Almighty in historical manner. Root purpose is advice and counsel. It should be kept in front every time.     

Life After Death
Bringing To Life To The Dead
An Event Of Abraham (Peace Be Upon Him)
BAQARAH – 2 (The Cow)
Verse – 260 of  286, Section –35  (Part - 3)

And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead! He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste. And know that Allah is Mighty, Wise.                       
Wa  ‘Iz  qaala  ‘Ibrahiimu  Rabbi  ‘arinii  kayfa  tuh-yil-mawtaa.  Qaala  ‘awa  lam  tu’-min.  Qaala  balaa  wa  laakilli-yatma-‘inna  qalbii.  Qaala  fakhuz  ‘arba- ‘atam-minat-tayri  fasur- hunna  ‘ilayka  summaj- ‘al  ‘alaa  kulli  jabalim-min-hunna  juz- ‘an- summad- ‘u-hunnna  ya’-tii-naka  sa’-yaa.  Wa’-lam  ‘annal-laaha  ‘Aziizun  Hakiim.  

Kayfa – (how), here it is clear that Prophet Abraham did not expose his doubt on becoming alive of the dead, but he asked only that in which special condition will they be brought back to life. What the particular method would be adopted to give them life again?

min-hunna  juz- ‘an – (a part of their (the birds’) bodies each), that is to say; pieces from the mixed minced-meat of those four birds.

Oneness of God and Belief in the Doomsday are those two realities, on which Foundation of Islam has been established. The person who believes in the Oneness of God Almighty can never go astray and the believer of life after death watches valid on his actions always, and tries to care and abstain from the sin and evil completely. In fact, each Believer has complete faith in the life after death and the Day of Resurrection, like this Abraham (peace be upon him) had complete faith. However, he (peace be upon him) questioned from Allah Almighty for the purpose of observation that how He gives life after death. Allah Almighty asked, “Do you not believe in it? Abraham (peace be upon him) requested, “The faith is present even up to the level of Belief till now, of course I wish only that my heart may get more satisfaction after witnessing”.  

Lord Almighty told the Prophet Abraham (peace be upon him), “Take four of the birds and cause them to incline with you, so that acquaintance may remain. Then mix their minced meat after slaughtering, then place pieces of that mixed minced meat of all those four birds on each hill, then call them by name staying in the centre, they will come to you in haste”. Abraham (peace be upon him) did so. When he called one of the birds, the pieces of the body of that bird assembled mutually themselves from the hills and becoming in the shape of living bird they reached near Abraham (peace be upon him). Like this all the four birds came back to life and came running near him (peace be upon him).

Some full of philosophy advices have been declared from this lesson, which are as under:

·       The observations, which are seen by, accepted servants of God Almighty, their belief and faith increases with them.

·       Type of question which was asked by Abraham (peace be upon him), these types of questions don’t grow due to disbelief, but in their depth passion of goodness and research is driven.

·       Satisfaction of the heart is produced due to increase in faith.

·       It should not be taken as impossible the coming back to life of the birds and their coming to Abraham (peace be upon him) in haste on his call. Here we discuss about a little example. Suppose! If thin pieces of iron, copper, brass and gold are kept duly mutually mixed as four different piles separately, and then magnet is put in their centre, you will see that the pieces of iron will be drawn towards magnet being separate from the four piles. Like this magnet power was held in the voice of Abraham (peace be upon him). Which bird was called by him, that bird came running toward him. Our aim from this example is that the Miracles like this are not impossible from the power of Allah Almighty.

·       Allah Almighty is Able to do all things. Nothing is impossible near to Him.

·       His each order and work depends on any Wisdom.

The subject which had begun from the ‘Aayat-ul-Kursii, that ends on this verse.       

Likeness Of Those Who Spend In Allah’s Way
Spend For The Cause Of Allah – Likeness
Reward For Spending In The Path Of God
BAQARAH – 2 (The Cow)
Verse – 261 & 262 of  286, Section –36  (Part - 3)

261.  The likeness of those who spend their wealth in Allah’s Way is as the likeness of a grain   which groweth seven ears, in every ear a hundred grains. And Allah giveth increase manifold to whom He will. And Allah is All-Embracing, All-Knowing.

262.  Those who spend their wealth for the Cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve.                   
261.  Masalul-laziina yunfiquu-na  ‘amwaalahum  fii  Sabiilillaahi  kamasali  habbatin  ‘ambatat  sab- ‘a  sanaabila  fii  kulli  sumbu-  latim-mi- ‘atu  habbah.  Wal-laahu  yuzaa- ‘ifu  limany-ya-shaaa’.  Wallaahu  Waasi- ‘un  ‘Aliim.

262.  ‘Al-laziina  yunfiquuna  ‘amwaalahum  fii  Sabiilillaahi  summa  laa  yutbi- ‘uuna  maaa  ‘anfaquu  man-nanw-wa  laa  ‘azal-lahum  ‘ajruhum  ‘inda  Rabbihim.  Wa  laa  khaw-fun  ‘alayhim  wa  laa hum  yahza-nuun.   

Allah Almighty described about His Knowledge and Power in the verse of ‘Aayat-ul-Kursii. Then we recited three stories. Allah Almighty told that Guidance and Error, Life and Death are in His Power of Choice.

God Almighty mentioned in this verse about Striving (Jihaad), virtue of spending the wealth in His Way and necessary terms and conditions about it. After telling a likeness Allah Almighty Commanded that the people who spend their wealth in His Path, Allah Almighty will give rewards duly increased manifold to whom He wills. As we see His blessing in this world in connection with products of the earth, like this He will bestow us rewards against our good actions due to His Kindness and Blessing. If we sow one seed of grain in the earth, we gain seven hundred seeds of grain, like this if God, the Most High Wills, it can be seven thousand or more. He Knows the intention of that person who spends. He is much Aware of the quantity which has been spent and which wealth will be spent in His Way honestly, He will increase its reward manifold. After that, He commanded also that, the people who spend their wealth for needy persons in the Way of Allah Almighty and neither inform (warn) them about their favour, nor torment reproaching them, nor get any kind of service from them and nor despise them, they will be given their complete reward. They neither will be sorrowful for the past nor will be afraid for their future.    

A Kind Word Is Better Than Almsgiving
Render Not Vain Almsgiving By Reproach
Don’t Destroy Your Alms
BAQARAH – 2 (The Cow)
Verse – 263 & 264a of  286, Section –36  (Part - 3)

263.  A kind word with forgiveness is better than almsgiving followed by injury. And Allah is Absolute, Clement.

264a.  O  ye who believe! Render not vain your almsgiving by reproach and injury,                 
263.  Qawlum-ma’-ruufunw-wa  magfiratun  khayrum-min-sada-qatiny-yatba- ‘uhaaa  ‘azaa.  Wallaahu  Ganiy—yun-  Haliim. 

264a.  Yaaa- ‘ayyu-hallaziina  ‘aa-manuu  laa  tub-tiluu  sadaqaati-kum-  bil-manni  wal- ‘azaa,  

Qawlum-ma’-ruufun – (a kind word), Qawl means conversation and answer, and ma’-ruuf means according to customs. It aims ‘soft and sweet talk’.

Meaning of this sentence is, “if something can not be given to someone as alms and charity, then it is better to behave and talk softly than vexing him.  

Magfiratun – (with forgiveness), its purpose is that if the needy person (beggar) begs again and again, asks for alms harshly or with un-civilized manner and way of his begging seems heavy on nature, then it is better to ignore instead of trouble him.  

‘azaa – (injury, illness, trouble), in the meaning of this word to give each type of trouble, disgrace, inconvenience, discomfort and bother are included.  

Manni – (to show own kindness and favor after almsgiving), reproach, to tell somebody off own kindness, to find fault with someone due to favor done for him.

Islam has determined very great goodness to the good behavior and almsgiving, and doing so, spending the wealth for needy persons counts as spending for the Cause of God Almighty. It was mention in its previous verse that the reward for spending one penny in Allah’s Way increases up to seven hundred manifold or more. Here another aspect of this matter has illuminated.

Allah Almighty commanded that if you cannot give something to the needy/beggar, treat him with soft conversation and excuse. It is not lawful to threaten or rebuke him. Secondly, if you show your kindness or reproach after giving alms to the needy person, entire will be wasted. You will get no reward.

Likeness Of Rendering Alms Vain
Simile of wasting the charity
How Alms are destroyed?- Example
BAQARAH – 2 (The Cow)
Verse –264b   of  286, Section –36  (Part - 3)

Like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. And Allah guideth not the disbelieving folk.                   
Kallazii yunfiqu  maalahuu  ri- ‘aaa- ‘an-naasi  wa  laa  yu’- minu  billaahi  wal-Yawmil- ‘Aakhir.  Famasa-lahuu  kamasali  saf-waanin  ‘alayhi  turaabun- fa- ‘asaabahuu  waabilun-  fatarakahuu  saldaa.  Laa  yaqdiruuna  ‘alaa  shay- ‘im-mimmaa  kasabuu.  Wallaahu  laa  yahdil-  qawmal-  kaafiriin.    

Allah Almighty declares in this verse that who dissembles, he does not believe in Allah Almighty and the Day of Resurrection. The charity and Alms become spurious only with hypocrisy, as even he is Believer too. Restriction of belief has been expanded so that it may be known that dissembling is far from the dignity of Believer. Ostentation is suitable only according to the condition of Hypocrites and Infidels. The likeness of almsgiving was so told in the earlier verses, as any person sowed a seed of grain, seven hundred seeds produced from it. Now Allah Almighty commanded that good intention is necessary for getting increased manifold reward. If anybody gave alms and charity for the purpose of insincerity and show, then his likeness is like that seed, which is sowed on the rock, where he saw some dust of earth. However, when it rained, the rock remained quite clear and instead of growing seven hundred seeds of grain, nothing produced there. Moreover the original seed of grain also blew.

The likeness of sowing seed of grain on rock is entirely according to the proper condition of the treacherous person, because as apparently rock deceives that perhaps the seed may grow on it, like this a dissemble also gives impression to the viewers seemingly that he spends for the cause of God Almighty. Nevertheless, as internally the seed cannot grow on rock, likewise, the heart of that person becomes different from his open circumstances, and any good action can never be from his hands, because his heart is hard like a rock and cruel.

Such misled people, who tyrannize and deceive themselves, and try to deceive others, Allah Almighty will not guide them toward the straight path because they have become so strong in their intentions that they do not become ready to hear any good talk.         

Another Likeness of Spending In Allah’s Way
Spending For The Cause Of God – Another Simile
Example Of Spenders In The Path Of God
BAQARAH – 2 (The Cow)
Verse –265   of  286, Section –36  (Part - 3)

And the likeness of those who spend their wealth in search of Allah’s pleasure, and for the strengthening of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then a shower would be enough. And Allah is Seer of what ye do.                 
Wa  masalul-laziina  
yun-fiquuna  ‘am-waalahu-
mubtigaaa-‘a  marzaatillaahi  
wa  tasbiitam-min  ‘anfusihim 
kamasali  jannatim-  bi-rabwatin  ‘asaabahaa  
fa- ‘aatat ‘ukulahaa  zi’-fayn.  
Fa- ‘il-lam yusib-haa  waabilun-  fatall. 
Wallaahu  bimaa  ta’-maluuna Basiir. 

God Almighty has mentioned in this verse about those people who spend their wealth only for the purpose that Allah Almighty may be pleased, they may get His consent and they may prove their obedience. 

Allah Almighty illustrated the likeness of those persons with the garden, which is situated on a height; air of that place is naturally witty and productive. The rainstorm smites it and this garden brings forth its fruit twofold. Moreover, if the rainstorm does not smite it, and drops only a shower, then only that shower would be enough, even then it will bring some fruit.  

Here likeness of rainstorm has been given as spending the wealth and the purpose to tell the garden on height is that his intention is entirely correct. He spends only for the Will of Allah Almighty. Therefore, if he spends his wealth very much, then its result will also be as good as the rainstorm smites the garden and it brings fruit twofold. In the form of clear intention if he spends a little, even then, he will get reward equally as due to only drizzle the garden certainly brings also some fruit.

Another reality has been described here that as the humankind inclines from badness to evil, like this, he turns with good action toward goodness and naturally, he remains steady on goodness.

Fortunate are those persons who advance toward the goodness and abstain from the badness.  

We should never forget it that the huge sacrifice of spending the wealth is wasted due to concept of in-sincerity, showing kindness and putting someone in trouble.

On the other hand a little Almsgiving brings much fruitful on the condition that purpose of it is required only to do one’s duty and pleasure of Allah Almighty.         

Likeness of Spending With In-sincerity
Spending By A Hypocrite - A Simile
Simile Of A Consumer Who Is Not Sincere
BAQARAH – 2 (The Cow)
Verse –266   of  286, Section –36  (Part - 3)

Would any of you like to have a garden of palm-trees and vines, with rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath sticken him and he hath feeble offspring; and a fiery whirlwind stiketh it and it is (all) consumed by fire. Thus Allah maketh His Revelations clear unto you, in order that ye may give thought.            
‘A-yawaddu  ‘a-hadukum  
‘an- takuuna  lahuu  
‘a’-naabin-tajrii  min-  tahtihal- ‘anhaaru,  lahuu fiihaa  min-  
kullis-sama-raati,  wa  ‘asaabahul-kibaru  wa  lahuu  zurriy-yatun- zu- ‘afaaa- ‘u  fa- ‘asaabahaaa  ‘i’-saarun-  fiihi  naarun-  fahtaraqat.  
Kazaalika  yubayyi-nullaahu  lakumul- ‘aa-yaati  la- ‘allakum  tata-fakka-ruun.  

Likeness of those persons has been described in this verse who spend their wealth either as almsgiving only to show the people, or after giving the alms they show kindness on those persons and annoy them physically or spiritually.

The likeness of the consumers is, as his total earning of his life, which is only a garden, which is verdant, green and full of fruit. That garden is loaded with each type of fruit. He, the owner of the garden reaches old age and cannot do the work himself. His children are still offspring, who instead of sharing their father’s troubles and pains, are burden for him. At the nick of time, when the father is very old and the children are dependents, suddenly he knows that the garden has caught fire, every thing has burnt and reduced to ashes. What will be guess at that time about grief and affliction of the owner of garden?

More than it, bad condition will be of that un-lucky person, whose eyes remained closed during his entire life due to negligence and carelessness, and opened first of all at that time when the respite of acts had entirely ended. As though, the goodness has caught fire due to his in-sincerity and his reward is ruined by chance, as this garden caught fire and his owner afflicted. Allah Almighty mentions all these likenesses, so that we meditate in to them and taking it as warning, do not destroy entire deeds at the end, which we have done.   

Spend The Good Things Out Of Earnings
Seek Not The Bad To Spend
Give The Alms Out Of Good Things
BAQARAH – 2 (The Cow)
Verse –267   of  286, Section –37  (Part - 3)

O ye who believe! Spend of the good things which ye have earned, and of that which We bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain. And know that Allah is Absolute, Owner of Praise.             
Yaaa- ‘ayyu-hallaziina  
‘aa-manuuu ‘anfiquu  
min- tayyibaati  maa  
kasabtum  wa  mimmaaa  
‘akhrajnaa  lakum-minal- ‘arz.  Wa  laa  ta-yamma-mul-khabiisa  minhu  tunfiquuna  
wa  lastumbi-‘aakhiziihi  
‘illaaa  ‘an  tug-mizuu  fiih.  Wa’-la-muuu  ‘annallaaha  Ganiy-yun  Hamiid.   


‘Al-khabiisu – (bad thing), it aims ‘rejected, inferior and useless article)

Different orders have been delivered regarding spending in the Way of Allah Almighty. It has been mentioned in the previous verses that while spending for the Cause of Allah Almighty; it should be avoided from showing and dissembling. Moreover, intent should not be also to molest the people and to cause to boast one’s bigness. To whom the charity is given, he should neither be placed under an obligation, nor to injure and despair him. Rather the wealth should be spent only with good intent and purity of heart for the Pleasure of God Almighty. There should not be any other purpose except Will of Allah Almighty.  

It has been told in this verse that agreeable and of superior quality; things out of one’s lawful and pure earnings should be given in the Path of Allah Almighty. That is to say; the remainder, stale, bad smelling, spoiled and rotten things should not be given to the poor, needy and miserable persons. However, it is fact that if any body gives you ever these types of things, you will never accept them, you will turn up your nose, knit the eyebrows, and declare abomination from it, save it is another matter that you will keep quiet due to any particular reason and overlook from it. Therefore, the bad things should never be given for the sake of God Almighty.

It is necessary that the best of all wealth and the best of all things, which you love most, those should be spent fondly in the Way of Allah Almighty. You will get more reward doing so. Allah Almighty is very Absolute from our alms and charity. He does not need these things absolutely. Nevertheless, with how much pleasure we shall spend, He will give us so more.   

               LESSON # 312 FROM HOLY  QUR’AN
Promises of God – Forgiveness And Bounty
Allah’s Promises And Rewards
God Gives Wisdom To Whom He Wills
BAQARAH – 2 (The Cow)
Verse –268 & 269   of  286, Section –37  (Part - 3)

268.  The devil promiseth you destitution and enjoineth on you lewdness. And Allah promiseth you forgiveness from Himself with bounty. And Allah is All-Embracing, All-Knowing.

269.  He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. And none remember except men of understanding.        
268.  ‘Ash-Shay-taanu  
ya- ‘idu- kumul-faqra  wa  
ya’-murukum- bil-fahshaaa’.  
ya-‘idukum-magfiratam-minhu  wa  fazlaa.  Wallaahu  
Waasi- ‘un  ‘Aliim.

269.  Yu’-til-Hikmata  many-yashaaa’.  Wa  many-yu’-tal-Hikmata  faqad  ‘uutiya  
khayran-  kasiira.  Wa maa  yazzakkaru  
‘illaaa ‘ulul-‘albaab.   


‘Al-Hikmata – (wisdom), ‘al-Hikmata also means sagacity, understanding, comprehension, knowledge and sense. Due to these meanings, philosophy and science also come for ‘al-Hikmata. Therefore, the word Hakiim will mean Philosopher. This word has been used in the Holy Qur’an at many places.

khayran-  kasiira – (abundant good, very much goodness, betterment, benefit and virtue), in this verse, to earn and spend the wealth in a correct manner, and acquire wisdom in this regard is called ‘abundant goodness.

This verse of Holy Qur’an informs the humankind about a devil’s temptation, which can become cause of prevention from spending in the Way of Allah Almighty (‘an-faaq fii Sabiil-Lillaah). In addition, it also tells its refutation and remedy. 

Love with wealth and property, inclination towards its collection and tendency towards its spending in a safe mode are weaknesses of the human being. Therefore, he can think that the entire wealth would finish due to spending for the Cause of Allah Almighty; nothing would remain saved with him. He would become poor. God Almighty stated to finish these thoughts and temptations that this teaching belongs to Satan (Devil), do not make room for Him in your heart.

Allah Almighty, the eternally Besought of all, is Most Compassionate and Bountiful. Which you have, He has given that entire and He will give in future too. So, do not frighten from poorness and hesitate from spending in His Way. Being pleased He will give you more and more.

God Almighty gives power to understand these kinds of matters and to find the underlying causes of the matters, to whom He wishes. The person, who has been bestowed with this wisdom, he is very fortunate, because it is His very great blessing and wealth.

How The Almsgiving Should Be Spent
Give The Alms To The Poor
Hidden Almsgiving Is Better Than The Published
BAQARAH – 2 (The Cow)
Verse –270 & 271   of  286, Section –37  (Part - 3)

270.  Whatever alms ye spend or vow ye vow, lo! Allah knoweth it. And wrongdoers have no helpers.

271.  If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is aware of what ye do.    
270.  Wa  maaa  ‘anfaqtum-min-nafaqatin  ‘aw  nazartum-
min-nazrin-  fa- ‘innallaaha  ya’-lamuh.  Wa  maa  liz-zaalimiina  min  ‘ansaar.

271.  ‘In-tubdus-Sadaqaati  
fa-ni- ‘immaa  hii.  Wa  ‘in- tukhfuu-haa  wa  tu’-tuuhal-fuqaraaa- ‘a  
fa-huwa  khayrullakum.  Wa  
‘ankummin-  sayyi-  ‘aatikum.  
Wallaahu  bimaa  ta’-maluuna  Khabiir.   


Nazrin – (vow, intention, promise), according to the religious law the definition of this word is ‘to consider necessary any thing on completion of any object, which is not reasonable’. After admitting once a vow, it becomes duty and necessary to fulfill it. 

‘al-fuqaraaa-‘u – (beggars, the necessitious, the poor). Its single is faqiir, which also usually means a worshipper of Allah Almighty, a saint as well as a beggar. According to Holy Qur’an the faqiir is that indigent/poor person, whose source of income has been over.

It has been deposed in this verse that ‘whatever we spend in the Path of God Almighty or agree for a vow, that entire is held in the Sight of Allah Almighty. To intend for unlawful work, to mind vow at any unlawful place or to plan to spend on any unlawful occasion is tyrannizing oneself, and there will be neither any helper or supporter of likewise person and nor Allah Almighty will accept his deed.

In the second verse of this lesson, Allah Almighty has commanded that wishing either you publish your almsgiving and charity, or hide it and give it to the poor, Allah Almighty is aware of what you do. If you frighten that the people will misunderstand it as in-sincerity and show, then it will be better for you to hide this goodness. If you think that the people will get instigation due to publishing it, then it is well to do so before all the persons. However, acceptance of the goodness depends on intent. To spend either hiding it so that the person who takes the alms/charity, not to feel shame, or publishing it so that others also do it fondly. Both the ways are better, but regard of situation and convenience, and correction of intention is indispensable.

Full Consequence Of Almsgiving
Complete Reward Of Charity
Whole Remuneration Of Alms
BAQARAH – 2 (The Cow)
Verse –272   of  286, Section –37  (Part - 3)

The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves. And ye spend not save in search of Allah’s Countenance. And whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.
Laysa  ‘alayka  hudaahum  
wa  laa-kinnallaaha  yahdi  
many-yashaaa’.  Wa  maa  
tun-fiquu  minkhayrin-  fali- ‘anfusikum  wa  maa 
tunfiquuna  ‘illabtigaaa-‘a  
wajhillaah.  Wa  maa  
tunfiquu  min  khayriny-yuwaffaa  ‘ilaykum  wa  
‘antum  laa  tuzla-muun.    


Khayrin – (good thing), the word khayr is opposite to sharr. Every that thing is included in its comprehended use, to which humankind supposes good, for instance; wisdom, morality, knowledge and wealth. The word khayrin has come at many places in the Holy Qur’an for wealth. As though, Islam does not say bad and im-pure things to the wealth and property. Moreover, It tells them as pleasant and good things. Therefore, It remembered them with the word khayrin. The evil is not in the wealth, but it is held in its unlawful collection and unlawful spending.

Hudaahum – (The guiding of them), hidaa-yat, Haa-dii and muh-ta-dii are from the same infinitive mood. This word of Holy Qur’an is a perfect word, which means ‘to find guidance, to go straight forward and to keep its footing’ (these all three things are included in the word “guidance”). 

yuwaffaa – (will be repaid in full), infinitive mood of this word is “wafaa”, which means ‘to fill up, to complete, to make up, to carry out, to keep a promise, to reimburse’.

Once again, Allah Almighty proclaims in these verses that it is the duty of Prophet (grace, glory, blessings and peace be upon him) and his followers to preach. To direct with urgency and make the people Muslims, are not their responsibilities. Therefore, they should carry on their work without thinking about result of preaching. It also comes out from this discussion that, it is not necessary that we spend only for those persons, whom we think that they will embrace Islam due to our wealth. Nevertheless, our purpose should be only pleasure and will of God Almighty in almsgiving and charity, and the person who is needy; we should make up his necessities. There should be no distinction between idolater, infidel, believer and hypocrite. Surely, you will get reward, because you spend your wealth only for Allah’s Will and Pleasure. God Almighty has promised that it will be repaid to you in full, and you will not be wronged.  

We should bear in mind entirely that which wealth we shall spend and give somebody, our aim should be to please Allah Almighty. Being separate from this way and relate it with any other name is unlawful.

Alms Are For The Poor
Who Deserves Alms
Entitled To Get Alms
BAQARAH – 2 (The Cow)
Verse –273   of  286, Section –37  (Part - 3)

(Alms are) for the poor who are straitened for the Cause of Allah, who cannot travel in the land (for trade); the unthinking man accounteth them wealthy because of their abstaining (from begging). Thou shalt know them by their mark: They do not beg of men with importunity. And whatever good thing ye spend, lo! Allah Knoweth it.
Lil-fuqaraaa- ‘illaziina  
‘uh-siruu  fii  Sabii-lillaahi  
laa yas-tatii- ‘uuna  zarban-  
fil- ‘arzi  yah-sabuhumul-jaahilu ‘agniyaaa- ‘a  
minat-ta- ‘affuf.  
Ta’-rifuhum- bi-siimaa-hum.  Laa  yas- ‘aluu-nannaasa- ‘ilhaafaa.  
Wa  maa  tunfiquu  
min  khay-rin- fa- ‘innallaaha  bihii  ‘Aliim.        

‘uh-siruu – (who are straitened), here is much room in this word, that is to say; to be surrounded, wishing, either it is with regard to the time or in consideration of body. Purports are those persons, who are besieged in any deed of religion, and now they cannot earn daily food or allowance, as religious warriors. Some Interpreters have inferred those persons who are engaged in the religious teachings, and are attached as in acquiring science and knowledge that they cannot arrange for employment.

‘agniyaaa- ‘a – (wealthy, rich), this word has been composed from the word ‘ganaaa’ and its single is ganii, namely; that person who has not wealth more than his need.

It has been indicated in this verse that real worthy of the alms and charity, are those people, who have been hindered from moving, eating and earning due to being closed in the Path of Allah Almighty. Moreover, they do not disclose their necessities before any person, as lovers (Razii Allahu anhum) of the last Messenger (Muhammad) (grace, glory, blessings and peace be upon him), for example; companions of (‘As-haabi) Suffah (Razii Allahu anhum) had chosen company of The Messenger (grace, glory, blessings and peace be upon him). They carried on learning the teachings of religion. Like this, some companions (Razii Allahu anhum) were busy in Muhammadan religious war against mischief-makers and seditious persons. These pious servants (Razii Allahu anhum) did not use to beg from anyone. However, their necessities might be known from their appearance and features. We should help them today too, who are learning the teachings of the religion Islam and busy in religious war in the Path of Allah Almighty, and supply their wants.               

Allah Almighty promises that ‘you will get complete reward for that wealth, which will you spend in My Way. No sacrifice of yours is hidden from My Sight’. Here also Allah Almighty has explained the word ‘Khayr’ for ‘wealth’ and determined those persons, who deserve particularly Kind Sight, who do not pursue unremittingly duly sticking, on the contrary they endure with self-respect and do not disclose their poorness.

Reward Of Spending Wealth
Remuneration Of Alms
Compensation Of Charity
BAQARAH – 2 (The Cow)
Verse –274   of  286, Section –38    (Part One-Fourth of - 3)

Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.
‘Allaziina  yunfiquuna  ‘am-waalahum-  bil-layli  wan-nahaari  sirranw-wa  
‘alaa niyatan-  falahum  
‘ajruhum  ‘inda  Rabbihim. 
Wa  laa khawfun  ‘alay-him  wa  laa  hum  yah-zanuun.     


Khawfun – (fear), meaning of this word are same in Urdu just like Arabic language. However, we should bear in mind that the fear belongs to the future.

yah-zanuun – (they shall grieve), its essence is huzn, which means grief, sadness, affliction. It will be in the chain of past always. For example; someone suffered any troublesome incident, he committed a fault or mistake, then he will be grieved and dejected for a kind.

Allah Almighty has commanded that if the people, who spend their wealth and property in His Way, complete the necessities of needy persons day and night, cherish of the poor morning and evening with their alms and charity, and continue to do this goodness open and hidden, then Allah Almighty will make them rich with the future reward of this virtue and recompense them. Moreover, He will please them with His favours and honours.

We should not forget it also that reward of goodness is repaid also in this world as well as in the Hereinafter too. Probably, the Saints have made an idiom to disclose this object, “tenfold in this world and seventy-fold in the world to come will be bestowed”. Allah Almighty has promised in His Word (Holy Qur’an) that ‘you will be given complete reward and never be lessened from you.

God Almighty has described two more subjects, “there shall no fear of future come upon (these types of pious) servants and neither shall they grieve (for the past)”. That is to say; they will not deplore on the actions and deeds of the past, and as well as they will not become hopeless and desperate absolutely about their future.   

Usury Is Forbidden
Trading Is Permitted But Usury Forbidden
Badness Of The Usury
BAQARAH – 2 (The Cow)
Verse –275   of  286, Section –38    (Part - 3)

Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say; Trade is just like usury. Whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep the profits of) that which is past, and his affair (henceforth) is with Allah. And as for him who returneth (to usury), such are rightful owners of the Fire. They will abide therein for ever.   
‘Allaziina  ya’-kuluunar-Ribaa  
laa  yaquumuuna 
‘illaa  kamaa  yaquu-mullazii  
mi-nal-mass.  Zaalika bi-‘annahum  
qaaluuu  ‘innamal-Bay-‘u  
mis-lur-Ribaa.  Wa  
‘ahallal-laahul-Bay-‘a  wa  
harramar-Ribaa.  Faman-jaaa-‘ahuu  
maw-‘iza tum-mir-Rabbihii  
fanta-haa  fa-lahuu  maa salaf. Wa  ‘amruhuuu  ‘ilallaah.  
Wa  man  ‘aada  fa-‘ulaaa-‘ika  
‘As-haabun-Naar. Hum fiihaa  khaaliduun.     


‘ar-Ribaa – (Usury, exorbitant interest), literal meanings of this word are access and more than enough, particularly abundance in the capital (funds). In the expression of the Religious Law of God Almighty, it means ‘interest on the real loan’ or to gain without retaliation and to want more on actual wealth. Near to Arabs, it meant that superfluous sum, which any creditor used to receive in retaliation and which is called interest now a day. Some people have begun to say it profit instead of interest. In this manner, by changing the word, the truth does not change. 

mi-nal-mass – (by (his) touch), as the senses of a humankind use to set out due to clinging of a demon.

maw-‘iza  tum-mir-Rabbihii – (an admonition from his Lord), that is to say; command that the Usury is forbidden.

maa salafa – (that which is past), it aims that which Usury has already been taken or paid before proclamation that the Usury is forbidden, that will not be called to a severe account. Minute inquiry will begin after announcement of clear orders and it has been strictly forbidden to swallow the Usury.

Badness Of The Usury

Before the verse of Usury as becoming unlawful and forbidden, Allah Almighty had explained about the excellences of alms and charity. Because gentleness arises in the matters of the poor due to alms and charity, and disgust is born against impoliteness. Many evils are removed, feelings of morality, politeness, faithfulness, causing to gain others and passion to serve the humankind spring up. Therefore, their importance declared unfolding them.

Now description about unlawfulness of Usury begins. It is totally opposite to the charity and alms. If the politeness increases due to charity, then cruelty increases due to Usury. Hence, the recitation of unlawfulness and forbidden state of Usury has come immediately after making mention about excellences of alms and charity, which is utmost suitable and opportune at its place.    

It has been told in this verse that on the Day of Resurrection Usurers will not be able to stand upright at the time of getting up from their graves. Rather they will suffer staggering with difficulty like insane and mad. We can see entirely same scene in this world. Moneylenders and bankers become lunatic behind the money. It seems that any demon or ghost has closed them by winding round. Each time they use to think about Usury.

Allah Almighty has told the reason also about the people fallen into this condition on the Doomsday. They say, “Trade is just like Usury”, as financial profit is intent in trading, just as this financial gain also remains in view in the Usury/interest. While Trading is permitted then why the Usury is forbidden, whereas they do not know that morally and economically the difference between Trade and Usury is too much as the difference between sky and earth. The moneylender gets fixed amount of Usury in each condition without fear of loss and doubt. Opposite to this apprehension of both remains ‘profit or loss’ in the Trade, and the Merchant have to spend time, hardworking and brain etc. to save himself from the loss. Afterwards the Trade uses to end or become less, but Usury increases along with delay and duration. Up to this place, that usually the Borrower reaches the situation of ruin and destruction.

If we consider a little thoughtfully about the reality of Usury, then a question will arise, “Hindmost this retaliation is of which thing? What is this ultimate except most ill looking of hanging-on? In view of this entire badness, Allah Almighty has forbidden the Usury/Interest for expedience and betterment of the humanity. In brief, its evils are as under:

Hardheartedness arises in the Usurer. His avarice increases. Due to wealth’s coming in hand without hardworking, indolence and laziness grows. Unevenness also comes due to spending the gratis wealth, and this wealth is wasted in luxuries. Habit of selfishness is born. Stinginess and reciprocal enmity runs over. Destruction and disgrace of indebted person exist beside also.

Allah Almighty commanded excusing the people that the person who abstains after listening the advice and order of determining the Usury as unlawful, his previous Usury will be forgiven. But who will not refrain, he will burn in the Fire for ever.   

The people of the world changed the names of Usury. But, how its badness and results can be changed? We, the Muslims need special attention to see in to this matter. Otherwise, Law of Islam will suffer a stain due to our behaviour and we shall not be able to escape ourselves from these badness.      

Comparison Between Charity And Usury
Equipose Of Usury And Alms
Counterbalancing - Alms And Usury
BAQARAH – 2 (The Cow)
Verse –276 & 277   of  286, Section –38    (Part - 3)

276.  Allah hath blighted usury and made almsgiving fruitful. And Allah loveth not the impious   and guilty.

277.  Lo! Those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve.   
276.  Yamha-qullaa-hur-Ribaa  wa  yur-bis-Sadaqaat.  
Wallaahu  laa  yuhibbu  
kulla kaffaarin  ‘asiim.

277.  ‘Innallaziina   ‘aamanuu  wa  
‘amilus-saalihaati  wa  
‘aqaa-mus-Salaata  wa  
‘aata-wuz-Zakaata  lahum  
‘ajruhum  ‘inda- Rabbihim.  Wa  laa  
khawfun  ‘alayhim.  Wa  laa  
hum  yahzanuun.         


Comparing Usury and Alms Allah Almighty has told about end of the both separately in these verses. He ordains that the Usury wishing, how much Increasing go up; its end is poorness and destruction. Allah Almighty will never prosper in it decisively. Resultant nothing accrues beside ruin from such wealth. Result of Usurer persons and nations is before us as proof. Bloodshed, ruin and destruction accrued reciprocally between them. Comparatively Allah Almighty increases the Alms and Charity, blesses them who spend, and adds their reward manifold, prosperity and independence arise because of Alms and Charity.

Then Allah Almighty dictates that He never likes Usurer, who is evildoer as well as un-grateful. He is the sinner because he tyrannizes the helpless and necessitous. And he is ungrateful because Allah Almighty gave him wealth for spending it in His Way, distribute it in the poor and indigent persons, help the necessitous people, but he becomes miser, keeps the money folding it up, looks brothers starving, suffering endurance of hunger, fluttering due to poorness and helplessness, but he does not feel pity. His heart does not perspire. Moreover, he becomes cruel and hardhearted. So, for him there is harsh threat.

Opposite to the Usurer, God Almighty described the reward also of a Believer and who performs good works, who establishes prayers, pays the poor-due and alms, that he will be given full remuneration from Allah Almighty. He will never face any kind of fear or threat. Neither he will be displeased. Allah Almighty bestow us Divine Guidance and empower us to pay the poor-due and charity. So be it. 

Give Up Usury
Let The Usury Go
Stop Lending And Borrowing Money At Interest
BAQARAH – 2 (The Cow)
Verse –278 & 279   of  286, Section –38    (Part - 3)

278.  O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.   

279.  And if ye do not do so, then be warned of war (against you) from Allah and His Messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged. 
278.  Yaaa- ‘ayyuhallaziina 
‘aa-manut-taqullaaha  wa  
zaruu  maa  baqiya 
‘in-kuntum-  Mu’-miniin.

279.  Fa- ‘illam  taf- ‘aluu  
fa’-zanuu  bi-harbim-minallaahi  wa  Rasuulih.  
Wa  ‘in- tubtum  fa-lakum  ru- ‘uusu  ‘amwaalikum.  
Laatazlimuuna  wa  
laa  tuzlamuun.          


maa  baqiya – (that which remained), it means that, the usury you have received before this order, that is forgiven. After that, you will not recover usury in future. You will be able to get the principal only.  

Harbun – (war), warning of war against Usurers from Allah and His Messenger (grace, glory, blessings and peace be upon him) means that they should be included in the list of enemies of Islam.

ru- ‘uusu  ‘amwaalikum – (your principal (without interest), it is also called capital and a principal sum.

Following orders have been delivered in these verses:

1.    The interest, you have taken before its prohibition that is enough. But, give up that, which has increased after the restriction of usury.

2.    If you do not do so, then be warned of war (against you) from Allah and His Messenger (grace, glory, blessings and peace be upon him). You will be treated just like the rebels and renegades.

3.    It will be tyranny also if you demand the increased usury after its prohibition.

4.    If the indebted person deducts that sum of interest at the time of returning the principal, which you have already taken, then it will be violence.

5.    Do not demand the principal sum immediately, if the indebted person is very poor. However, give him some time so that he may be able to return the principal sum.  

Now imagine; how much severely the usury has been forbidden? After so clear orders, if any person publishes any form of lawfulness about the interest/usury and does not refrain from the business of interest, then think, “Is he not rebel of Allah Almighty and His Messenger (grace, glory, blessings and peace be upon him)? 

Concession To The Distressed
Regard Of The Poor
Showing Favor In Poverty
BAQARAH – 2 (The Cow)
Verse –280 & 281   of  286, Section –39    (Part – 3)

280.  And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease. And that ye remit the debt as almsgiving would be better for you if ye did but know.

281.  And guard yourselves against a Day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged.
280.  Wa  ‘in-kaana  zuu- 
‘us-ratin  fa-nazi-ratun  ‘ilaa  
maysarah.  Wa  ‘an- tasaddaquu  
khayrul-lakum  ‘inkuntum  

281.  Wattaquu  Yawman-turja- ‘uuna  fiihi   ‘ilallaah.  Summa  
tuwaffaa  kullu  nafsim-maa  kasabat  wa  hum  
laa-  yuzlamuun. 


Verse # 275 to onward the orders regarding Interest were being described. Until now, it has been mentioned clearly that the Usury is forbidden. The people, who do the business of interest, whenever (on the Day of Resurrection) they will attend the Court of Allah Almighty, their condition will be like the mad. They will not be able also to stand fairly. Allah Almighty affirmed taking the job upon his Divine to forgive all at once the entire previous corruptions, and strictly urged that this business should be finished completely in future. The necessities of the needy persons should be completed with alms and charity in place of interest/usury. He also commanded that if not anybody would refrain even now, then it would be understood that he is rebel of God Almighty. Therefore, he should be ready for war with Allah Almighty and His Messenger (grace, glory, blessings and peace of Allah be upon him).

These verses are after those commands and guidance, which are part of this lesson. It is the Divine’s Description, “Give time till his easy circumstances and expansion, if the debtor is poor. So that he may return the principal easily. But, it is much better to forgive him, who can not pay”. This incitement of forgiveness has been told in the words, “And if you remit the debt as alms-giving, it would be better for you”. 

‘inkuntum  ta’-lamuun  - (if you did but know), it is considerable that apparently the benefit of forgiveness will get the debtor, whereas, Allah Almighty commands, “‘inkuntum  ta’-lamuun”  (if you have understanding), then its benefit is really to you. 

At the end Allah Almighty put us in perception of perfect God-fearing and liability of our deeds on the Day of Resurrection in the words, “guard yourselves against a Day in which you will be brought back to Allah. Then every soul will be paid in full that which it has earned, and they will not be wronged”.

To Be Reduced To Writing Agreement
Orders For Witness
BAQARAH – 2 (The Cow)
Verse –282  of  286, Section –39    (Part – 3)

O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one of the two erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! It is a sin in you. And observe your duty to Allah. And Allah is teaching you. And Allah is Knower of all things.   
Yaaa- ‘ayyuhallaziina  ‘aa-manuuu  
‘izaa  tadaa-yantum-bi-daynin  
‘ilaaa  ‘ajalim-musam-man-  
faktubuuh.  Wal-yaktub-  baynakum  
kaatibum-  bil- ‘adl.  Wa  laa ya’-ba  
kaatibun  ‘any-yaktuba  kamaa  
‘allama-hullaahu    fal-yaktub.  
Wal-  yumli-lillazii  ‘alayhil-haqqu  
wal-yattaqil-laaha  Rabbahuu  wa  
laa  yab-khas minhu  shay- ‘aa.  Fa- 
‘in- kaanallazii  ‘alayhil-haqqu  
safii-han  ‘aw  za- ‘iifan  ‘aw  laa  
yas-tatii- ‘u  ‘any-yumilla  huwa  
fal-yumlil  waliyyuhuu  bil- ‘adl. 
Wastash-hiduu  shahii-dayni  
mir-rijaalikum.    Fa- ‘illam  
ya-kuunaa  rajulayni  fa-rajulunw-
wamra- ‘ataani  mimman-  tarzaw-na  minash-shuhadaaa-‘i  ‘an-tazilla  ‘ih-daahumaa  fatuzak-kira  
‘ih-daahumal- ‘ukhraa.  Wa  laa  
ya’-bash-shuhadaaa-‘u  ‘izaa maa  
du-‘uu. Wa  laa  tas-‘amuuu  ‘an 
sagii-ran  ‘aw kabiiran  ‘illaaa  
‘ajalih. Zaalikum  ‘aqsatu  
‘indallaahi  wa  ‘aqwamu  lishshahaadati  wa 
‘adnaaa  ‘allaa  tartaabuuu 
‘illaaa  ‘antakuuna  tijaaratan 
haaziratan- tudiiruunahaa baynakum  fa-laysa  ’alaykum junaahun  ‘allaa  
tak-tubuuhaa.  Wa  ‘ash-hiduuu  ‘izaa  tabaaya’-tum.  
Wa  laa yu-zaaarra kaatibunw-wa  laa  shahiid.  Wa  ‘in-taf-‘aluu  fa- ‘innahuu  fusuuqum-bikum.  Wattaqullaah.  Wa  yu- ‘allimu-kumullah. Wallaahu  bi-kulli  shay- ‘in ‘Aliim.


Daynun – (a debt), in the Arabic language daynun is called the matter in which the payment in exchange is not made at the spot.

‘ilaaa  ‘ajalim-musam-man – (for a fixed term), the doctors of religious law have taken point from it that the term (date and time of returning the amount) of debt should be fixed and very clear. It should not remain in doubt.

At first Holy Qur’an described the orders regarding excellence of alms and charity, then interest, its prohibition and badness. Now it is mentioned about debt and such merchandise in which there is a promise of any particular term. Possibility to forgetfulness, error and omission remains always. So, such matters should be written and governed, that anyone may not reach the point of quarrel. The scribe should not fall short in writing. It is more suitable if the indebted person writes with his own hand or tells to the scribe with his own tongue and he should tell without increase or decrease of other’s right. If he who owes the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity.

This verse is the longest one in the Holy Qur’an. After telling the matters of debt to be in writing, now it commands, “Call to witness, from among your men, two witnesses besides being reduced to writing the agreement”. If two men be not (at hand) then a man and two women, of such as you approve as witnesses, so that if the one of the two errs (through forgetfulness) the other will remember her. Along with this, the witnesses are being instructed that they must not refuse when they are summoned, because it is sin.

To bring the statement in writing it is emphasized, “Be neither averse nor delay to write down (the contract) whether it be small or great, with (record of) the term thereof. It is universal truth that the demands of soundness and equity cannot be completed without it.

‘aqsatu – (more equitable), this word has been derived from Qist, which means equity, justice. From this is the word Muqsitun, that is Adjective of Allah Almighty, which means A Judge.

‘aqwamu – (Who keeps More Extent), the words Qiyaamun, Qawwaamun and Qayyimun etc have come out from its essence. ‘aqwamu means Who keeps every thing proper (best of all).

tijaaratan  haaziratan – (the merchandise which you transfer among yourselves from hand to hand). That is to say; it would not be on debt or promises, but it would be hand-to-hand. In that case, it is no sin for you if you do not write it.

Like this, it is also necessary for the scribe and witnesses that they should act according to justice; they should not try to harm someone. Otherwise, they will be sinners.  

Instructions For The Pledge
Directions Regarding Pawn
To Coney For Securing Debt - Guidelines
BAQARAH – 2 (The Cow)
Verse –283  of  286, Section –40    (Part – 3)
If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah, his Lord. And hide not testimony. And he, who hideth it, verily his heart is sinful. And Allah is Aware of what ye do.     
Wa  ‘in-kuntum  ‘alaa  safarinw-wa  lam  taji-duu  kaatiban  fari-haanum-maq-buuzah.  Fa- ‘in  ‘a-mina  ba’-zukum  ba’-zan-  fal-yu- ‘addil-lazi’-tumina  ‘amaanatahuu  wal—yatta-qillaaha  Rabbah.  Wa  laa  taktumush-shahaadah.  Wa many-yaktumhaa  fa- ‘innahuuu  ‘aa-simun-  qalbuh.  Wallaahu  bimaa  ta’-maluuna  ‘Aliim.  

ri-haanun -  (the things, which are pledged), the word rehn is also in common use in Urdu language. That is to say; to give something (like property, a house or assets etc) to the lender in connection with debt as part of the loan trust.

Particularly it should bear in mind that getting advantage from the thing, which has been pledged, is prohibited. If the creditor will acquire gain from the pawned thing, then it will be equal to the Interest, and according to the Divine Law, it is unlawful. Mortgage can be kept only as surety, not for getting advantage.

yu- ‘addu – (to deliver up), this word has been derived from ‘adaa-‘un which means ‘to reimburse’, to pay, to complete.

Last Instructions in connection with inscription and evidence have been delivered in this verse. God Almighty Commanded, “If you are in the condition of journey, you do not know how to read and write, any other scribe is also not available, then! Pledge something in this condition. He should return that thing or property committed to the trust honestly, with whom the pledged thing or trust has been deposited.

Once again it has been emphasized besides this, “Never hide the evidence, otherwise you will become sinner. Allah Almighty Knows your each act and motion”. 

Allah Will Bring You To Account
God Will Settle Your Accounts
Lord Will Take An Account Of Your Conduct
BAQARAH – 2 (The Cow)
Verse –284  of  286, Section –40    (Part – 3)
Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth. And whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom He will. And Allah is Able to do all things.     
Lillaahi  maa  fis-samaa-waati  wa  maa  fil-’arz.  
Wa  ‘in-  
tubduu  maa  fiii  ‘an-fusikum  
‘aw  tukh-fuuhu  yuhaa-sibkum-  bihillaah.  Fa-yag-firu  
limany-yashaaa- ‘u  wa  yu- 
‘azzibu  many-yashaaa’-  Wallaahu  ‘alaa  
kulli  shay-‘in- Qadiir.   

Last chapter (Rakuu’) of Surah (Division) Baqarah (The Cow) begins from this verse. It is Style of Explanation of the Holy Qur’an that original sense of each Surah is repeated at its end. Moreover, at the end of each verse, any particular word comes out of the Virtues of Allah Almighty, which manifests the text of entire verse. In addition, this matter is also included in the arrangement of Speech of Allah Almighty that It describes over and over in between the different orders and instructions as Belief in Allah, Fear of God and Faith in the Day of Resurrection.

In this connection, more part is extending over the financial matters. In the beginning, emphasis and incitement is for spending in the Way of Allah Almighty. The badness has been indicated after describing the matter through different likenesses in a pleasant manner, which is the biggest stoppage in this Path of Goodness. That is to say, unlawful earning in the shape of Usury Business, besides this, turning in Trading and dishonesty make a man hardhearted and unfortunate. Therefore, evidence and to be reduced to writing (an agreement, etc) are determined particularly necessary.

At the end, it is commanded that the entire property, assets and wealth, creatures of the world – earth and skies are for Allah Almighty. If you will spend something for His pleasure and in accord with His order, then there is neither any beneficence of yours, nor you will face any kind of shortage in your wealth. He will bring you to account for your external, internal and every thing. He has fully control over freedom and torment, and He is Able to do all things.      

The Parts Of The Belief
Parts Of The Faith
BAQARAH – 2 (The Cow)
Verse –285  of  286, Section –40    (Part – 3)
The Messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His Scriptures and His messengers. We   make no distinction between any of His messengers. And they say: We hear, and   we obey. (Grant us) Thy forgiveness, our Lord, and unto Thee is the journeying.         
‘Aa-manar-Rasuulu  bi-maaa  
‘un-zila  ‘ilay-hi  mir-Rab-bihii 
wal-Mu’-minuun. Kul-lun  ‘aa-mana  
bil-laahi  wa  ma-laaa- ‘ikati-hii  wa  kutubihii  wa  rusulih.  Laa 
 nufarriqu  bay-na ‘ahadim-mir-rusulih.  Wa  qaaluu    sami’-naa  wa  ‘ata’-naa. Gufraanaka  Rabbanaa  
wa ‘ilaykal-masiir.

‘Aa-manar-Rasuulu – “The Messenger (grace, glory, blessings and peace of Allah Almighty be upon him) believed”. First Believers in their Prophet-hood are the Prophets and Messengers (peace be upon them) themselves.

‘aa-mana  bil-laahi – (believed in Allah), intention to believe in Allah Almighty is that to confirm, to attest, to verify His Oneness, Virtues and Good Manners.

According to the narrations, purpose to reveal this verse is that, when the verse before it was revealed, “And whether ye make known what is in your minds or hide it, Allah will bring you to account for it”, then the Companions (razii-Allaahu ‘anhum wa  ra-zuu ‘Anhu) of the last Messenger, Muhammad (grace, glory, blessings and peace of Allah be upon Him) frightened and were confounded. They made mention to the Messenger of Allah (grace, glory, blessings and peace of Allah be upon Him), then He (grace, glory, blessings and peace of Allah be upon Him) commanded, “Quuluu  sami’-naa  wa  ‘ata’-naa” (Say: We hear, and we obey) that is to say; Do not hesitate a particle too to admit the orders of Allah Almighty, as you see much difficulty or intricacy in His Commands and Instructions. Moreover, be ready to obey with stability.

The Companions (razii-Allaahu ‘anhum wa  ra-zuu ‘Anhu) obeyed the Messenger (grace, glory, blessings and peace of Allah be upon Him), then following speech was current on their tongues impatient, “We believed in Allah and we obeyed His orders. That is to say, we are ready to obey and act upon the commands of Allah Almighty without any care. Allah Almighty liked it very much and then this verse was revealed, which is mentioned in this lesson.

God Almighty praised the Belief of His Messenger (grace, glory, blessings and peace of Allah be upon Him) and his Companions (razii-Allaahu ‘anhum wa  ra-zuu ‘Anhu), due to which their hearts satisfied. The Companions (razii-Allaahu ‘anhum wa   ra-zuu ‘Anhu) said, “We make no distinction between any of His messengers (peace be upon them)”, moreover we admit all of them as the Prophet and Messenger of God Almighty, not that we believe in some of them and do not believe in others. We have complete faith that we have to return to You and attend Your Court. This perception of responsibility before Allah Almighty teaches the humankind goodness and fear of God Almighty.

BAQARAH – 2 (The Cow)
Verse –286  of  286, Section –40    (Part – 3)
Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Call us not to account if we forget, or miss the mark, our Lord! Lay not on us such a burden as Thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! And pardon us, and absolve us and have mercy on us. Thou, art our Protector, so give us victory over the disbelieving folk.           
Laa  yukalli-  fullaahu  naf-san  ‘illaa  wus- ‘ahaa.  Lahaa  maa  kasabat  wa  ‘alay-haa  mak-tasabat.  Rabbanaa  laa  tu- ‘aa- khiznaaa  ‘in-nasiinaaa  ‘aw ‘akhta’-naa.  Rabbanaa  wa  laa  tahmil  ‘alay-naaa  ‘isran-  kamaa  hamaltahuu  ‘alal-laziina  min-qab-linaa.  Rabbanaa  wa  laa  tuhammil-naa  maa  laa  taaqata  lanaa  bih.  Wa’-fu  ‘annaa,  wag-fir-lanaa,  war-ham-naa.  ‘Anta  Mawlaa-naa  fan-sur-naa  ‘alal-qaw-mil-Kaafiriin.   

It is the last verse of this Surah. Allah Almighty commanded that retaliation (reward) or punishment would be awarded to every person corresponding to his/her actions, behavior and conduct. If any person did goodness, he/she will surely receive its remuneration, and if anybody did badness, evil or sin, certainly he/she will be awarded its punishment. Then Allah Almighty preached following supplications: 

1.    Rabbanaa  laa  tu- ‘aa- khiznaaa  ‘in-nasiinaaa  ‘aw  ‘akhta’-naa. (Our Lord! Call us not to account if we forget, or miss the mark).

2.    Rabbanaa  wa  laa  tahmil  ‘alay-naaa  ‘isran-  kamaa  hamaltahuu  ‘alal-laziina  min-qab-linaa. (Our Lord! Lay not on us such a burden as You placed on those before us).

3.    Rabbanaa  wa  laa  tuhammil-naa  maa  laa  taaqata  lanaa  bih. (Our Lord! Impose not on us that which we have not the strength to bear).

4.    Wa’-fu  ‘annaa,  wag-fir-lanaa,  war-ham-naa. (And pardon us, and absolve us and have mercy on us).

5.    ‘Anta  Mawlaa-naa  fan-sur-naa  ‘alal-qaw-mil-Kaafiriin. (You are our Protector, so give us victory over the disbelieving folk).

‘Aamiin. (Our Lord! So kindly be it).

Surah ‘Al-Baqarah, which is the longest Surah of Holy Qur’an, ends after above supplications.

Transliteration in Roman Script & English Translation of Holy Qur’an written by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazar, Lahore and Lesson collected from Dars e Qur’an published By Idara Islah wa Tableegh, Lahore (translated by Muhammad Sharif) 

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