Monday, December 15, 2014

Rabbanaa laa tu- ‘aa- khiznaaa ‘in-nasiinaaa ‘aw ‘akhta’naa. Rabbanaa wa laa tahmil ‘alay-naaa ‘isran kamaa hamaltahuu ‘alal-laziina min-qablinaa. Rabbanaa wa laa tuhammil-naa maa laa taaqata lanaa bih. Wa’-fu ‘annaa, wagfirlanaa, warhamnaa. ‘Anta Mawlaa-naa fan-sur-naa ‘alal-qaw-mil-Kaafiriin

Lessons 316 to 325

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-  fa-lahum  ‘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  yata-khabbatuhush-Shay-taanu  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)

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

  1. 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.   

  2. 276.  Yamha-qullaa-hur-Ribaa  wa  yur-bis-Sadaqaat.  Wallaahu  laa  yuhibbu  kulla  kaffaarin  ‘asiim.

  1. 277.  ‘Innal-laziina  ‘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)

  1. 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.   

  1. 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. 
  2. 278.  Yaaa- ‘ayyuhallaziina  ‘aa-manut-taqullaaha  wa  zaruu  maa  baqiya minar-Ribaaa  ‘in-kuntum-  Mu’-miniin.

  1. 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.

  1. 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.

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

  1. 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.

  1. 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)

  1. 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.

  1. 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.
  2. 280.  Wa  ‘in-kaana  zuu- ‘us-ratin  fa-nazi-ratun  ‘ilaa  maysarah.  Wa  ‘an-  tasaddaquu  khayrul-lakum  ‘inkuntum  ta’-lamuun.

  1. 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  taktubuuhu  sagii-ran  ‘aw  kabiiran  ‘illaaa  ‘ajalih.  Zaalikum  ‘aqsatu  ‘indallaahi  wa  ‘aqwamu  lish-shahaadati  wa  ‘adnaaa  ‘allaa  tartaabuuu  ‘illaaa  ‘an-takuuna  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 – (todeliver 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 eachSurah 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).

  1. 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).

  1. 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).

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

  1. ‘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 accept it).

Surah ‘Al-Baqarah, which is the longest Surah of Holy Qur’an, ends after above supplications.
Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English byMarmaduke Pickthall, Published by Paak Company, 17-Urdu Bazar, Lahore, Lesson collected from Dars e Qur’an published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English  by Muhammad Sharif

Maintenance of the wall - Quran Chapter 18 – 82 (Pt-16, Stg-4) (L-1910) درس قرآن

Quran   Chapter 18   –  82  (Pt-16, Stg-4) (L-1910)  درس   قرآن Maintenance of the wall Chapter Kahf (The Cave) – 18 ‘A-‘...