The Blame and the Calumny

Lesson # 551 From Holy Qur’an

The Blame and the Calumny

Surah Nisaaa’ (Women) – Chapter – 4)

Verses –111 & 112 of 176, Section – 16/24 (Part – 5)

111.  And whoso committeth sin committeth it only against himself. And Allah is ever Knower, Wise. 112.  And whoso committeth delinquency or sin, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a manifest sin.

111.  Wa  many-yaksib  ‘isman-  fa-‘innamaa  yak-sibuhuu  ‘alaa  nafsih.  Wa  kaanAllaahu  ‘Aliiman  Hakiimaa 112.  Wa  many-yaksib  khatiii-‘atan  ‘aw  ‘isman-  summa  yarmi  bihii  bariii-‘an-  faqadih-tamala  buh-taananw-wa  ‘ismam-mubiinaa.

                                                      

      

Lesson

Yaksibu – (commits), its origin is kasaba and literal meanings are to earn, to commit, to work hard and to act. The subject Kaasib has also come out from it, which means the Doer. Here it has been used for the meanings of ‘to act, to follow and to commit’.

Yarmi - (throws), it is made from Ramii (literal meanings are ‘throwing arrows’). Here it aims ‘to accuse someone falsely’.

A law has been introduced in this verse which needs special attention and is very thoughtful, “If any person will commit intentionally any sin, the punishment of the sin will only be upon the sinner. Only his body and soul will bear the torment and loss, who committed the sin and he would have to suffer the result of the sin. None other person can be punished in his retaliation, who did not participate in committing that sin with him”.

Only such ruler or judge, who doesn’t know about the actual incident (that who committed the sin), can punish any other person, who did not commit the crime. And the supporters of the criminal saved him by providing false evidence and the lawyers by telling lies. And they caused to punish someone else by setting him to be fixed a criminal (through their attempts) in place of the real sinner. Such ruler or judge, who is unable to conclude correctly and who cannot use his wisdom soundly, he finalizes the decision immediately, in confusion, blind and unmannerly. Such ruler and judge cannot be called wise. Allaah Almighty is the Knower and the Wise. Such injustice is impossible in His Court that the crime is committed by one person and the other is punished. He can inform His Messenger (grace, glory, blessings and peace be upon Him) about the real culprit, then what will be useful for the Messenger (grace, glory, blessings and peace be upon Him) to release the thief and fix the blame of theft upon the head of an innocent person?

Further on, it has been described that if any person commits a crime (little or great), then he throws its blame upon someone else, he increased another crime in addition to his first real crime. Therefore he will be double sinner, one sin which he committed and the other that blame which he threw upon an innocent person. So he will be given double punishment from the Court of Allaah Almighty. Therefore without acceptance of the sin, repentance and seeking the Forgiveness of Allaah Almighty, the criminal has no form of exemption from the Grip and Torment of Allaah Almighty.  

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

Culprit Should Never be Patronized

Lesson # 550 From Holy Qur’an

Culprit Should Never be Patronized

Surah Nisaaa’ (Women) – Chapter – 4)

Verses –107 to 110 of 176, Section – 16/24 (Part – 5)

107.  And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful.    108.  They seek to hide from men and seek not to hide from Allah; and He is with them when by night they hold discourse displeasing unto Him. And Allah surroundeth what they do. 109.  Lo! Ye are they who plead for them in the life of the world. But who will plead with Allah for them on the Day of Resurrection, or who will then be their defender? 110.  And whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful.

107.  Wa  laa  tu-jaadil  ‘anil-laziina  yakh-taanuuna  ‘an-fusahum.  ‘InnAllaaha  laa  yuhibbu  man  kaana  khaw-waanan  ‘asii-maa. 108.  Yastakh-fuuna  minan-naasi  wa  laa  yastakh-fuuna  minAllaahi  wa  Huwa  ma-‘ahum  ‘iz  yu-bayyi-tuuna  maa  laa  yarzaa  minal-qawl.  Wa  kaanAllaahu  bimaa  ya’-maluuna  Muhii-taa. 109.  Haaa-‘antum  haaa-‘ulaaa-‘i  jaadaltum  ‘anhum  fil-hayaatid-dunyaa.  Famany-yu-jaadi-lUllaaha  ‘anhum  Yawmal-Qiyaamati  ‘ammany-yakuunu  ‘alayhim  wakiilaa. 110.  Wa  many-ya’-mal  suuu-‘an  ‘aw  yazlim  nafsahuu  summa  yastag-fiRIllaaha  yajiDIllaaha  Gafuurar-Rahiimaa.

                                                        

     

Lesson

The reason of revelation about this verse has been mentioned in its previous verse that a Muslim had theft, whose name was Ta’mah. With whom (the Jew), he deposited the theft items, his name was Zayd. When the stealth was traced, Ta’mah tried to let the people believe that the thief was Zayd (the Jew). In the morning, the supporters of Ta’mah referred the matter to the Messenger of Allaah Almighty (grace, glory, blessings and peace be upon Him) and swore that the thief was Zayd. Ta’mah did not steal. It is being commanded in this verse, “You should not side with the dishonest and his defenders. They have been intentionally bent on treachery and a lie, supporting illicit their person, and Allaah Almighty does not like the treacherous and wicked people. They are double sinners. They try to save the thief and secondly they are accusing of theft an innocent person. They fear and feel shame from the people but do not fear and seek not to hide from Allaah Almighty. He is with them every time, when by night they hold such discourse, which displeases unto Him. They can hide from the people but how can hide from Allaah Almighty, Who has surrounded what they do?

Those people are being asked who support illicit, “If in the world you caused to succeed any person by pleading and using stratagems, and according to your opinion you arranged a record of stirring deeds to save such person, who was able to be punished severely, made harmonious other people by saying them that it was a Muslim’s matter and his honor was more precious than the opposite i.e. the Jew. If a Muslim is charged with the crime of theft, then he would not be able to show his face anywhere. Therefore, try to save him as it may be possible. It is the question of our own honor. If once respect has gone, then it cannot be gain again”. You did not think that the thief did what he did. Now you were going to commit a sin by supporting him wrongfully and trying to ensnare a person who was innocent against that person who was really guilty. No doubt you did all this in the world by deceiving and telling lies. But on the Day of Resurrection, when the matter will be produced in the Court of Allaah Almighty, then how will you support the culprits there and what will be of your cunning deeds?

You can deceive the rulers and judges of this world by providing them false evidence and lie swearing. On the Doomsday the Ruler will be Allaah (God) Almighty and He is the Knower of everybody’s heart. There you will not be able to save anyone from ignominy through your manual dexterity This advocacy and pleader-ship will not be useful on That Day. Who is such person, who will be lawyer of such people in His Court, who will fix the true as liar and the liar as true? Then it has been commanded that the sinner cannot escape from punishment of his bad deeds by the source of impostures and partiality. It is vain imagination. There is only one Way for it that he should seek pardon of Allaah Almighty and apologize for his sins duly accepted.   

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

Fair Play is Impossible in Unilateralism

 

Don't be an advocate for the traitors (L-593) 

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا.  105   وَٱسْتَغْفِرِ ٱللَّهَ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا.  106

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

105. We have revealed to you the Scripture, with the truth, so that you judge between people in accordance with what God has shown you. And do not be an advocate for the traitors. 106. And ask God for forgiveness. God is Forgiver and Merciful.

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

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

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

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

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

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

https://youtu.be/xCKla3fv9r0

                                                         

Relent not in Pursuit of the Hostile People

 

Don't falter in the pursuit of the enemy (L-592)

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

104.  Wa  laa  tahinuu  fib-tigaaa-‘il-qawm.  ‘In  takuunuu  ta’-la-muuna  fa-‘innahum  ya’-lamuu-na  kamaa  ta’-lamuun.  Wa  tar-juuna  minAllaahi  maa  laa  yar-juun.  Wa  kaanAllaahu  ‘Aliiman  Hakiimaa.  (Section 15/12)

104.  And do not falter in the pursuit of the enemy. If you are aching, they are aching as you are aching, but you expect from God what they cannot expect. God is Knowledgeable and Wise.

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

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

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

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

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

In the distress, pain and restlessness, you and your enemy (both) are equal. Even then, there is a difference among you and them like the distance among the earth and the sky. Anyhow, you have such hopes from your Lord, which they do not have. If you won the war, you are hero, and if you are slain, then you are martyrs. In both conditions there is a strong promise of rest and comfort in the Hereafter for you, in which there is no doubt. And remember it also that only some days’ advantages of the world have been exciting them for war, which do not have any base, while you are fighting by the command of God”. https://youtu.be/PHrN4CIGil0

                                                        

Surely Worship at Fixed Times Has Been Enjoined on the Believers

 

The prayer is obligatory at specific times (L-591) 

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

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

103.  When you have completed the prayer, remember God, standing, or sitting, or on your sides. And when you feel secure, perform the prayer. The prayer is obligatory for believers at specific times.

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

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

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

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

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

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

Several matters have been manifested from these verses, which we should bear in mind in all respects. The prayer is of such kind of duty, which cannot be left in any form. It will be performed somehow or other, whether you are in the battlefield or it is the peace time, whether you are sick or traveling or there is any trouble. Secondly the prayer at fixed times has been enjoined on the believers. Neither it can be offered without time, nor can it be postponed. https://youtu.be/tJL6kygFix4

                                                       

Prayer of Fear

 

The prayer during war (L-589) 

وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ  وَلْتَأْتِ طَآئِفَةٌأُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ a.  102

102a.  Wa  ‘izaa  kunta  fiihim  fa-‘aqamta  lahumus-Salaata  fal-taqum  taaa-‘ifatum-minhum-ma-‘aka  wal-ya’-khuzuuu  ‘asli-hatahum;  fa-‘izaa  sajaduu  fal-yakuunuu  minw-waraaa-‘ikum.  Wal-ta’-ti  taaa-‘ifatun  ‘ukh-raa  lam  yu-salluu  fal-yu-salluu  ma-‘aka  wal-ya’-khuzuu  hizra-hum  wa  ‘asli-hatahum.

102a.  When you are among them, and you stand to lead them in prayer, let a group of them stand with you, and let them hold their weapons. Then, when they have done their prostrations, let them withdraw to the rear, and let another group, that have not prayed yet, come forward and pray with you; and let them take their precautions and their weapons.

Taaa-‘ifatun – (a party, a group or a company), here it aims ‘a part of Army’.

Waraaa-‘i  - (rear), this word has been used for many purposes as for ‘ahead, back, either front or rear’.

The Occasion regarding descending of this verse is that Most Gracious Messenger of God (ﷺ) moved along with Muslims for fighting in the Battle of ‘Asfaan. When the war was being fought, the time of Zuhr prayer (the time immediately after the declining of the sun) began. He (ﷺ) offered two rak-‘aat of the prescribed congregational prayer with other Muslims, in accordance with the instructions, revealed in the previous verse. The Army of the disbelievers was looking it in confusion. They were so much wonder-struck and senseless that they could not think about attack upon the Muslims immediately. When the Muslims had completed their worship, then Khalid Bin Waliid, till that time who had not embraced Islam and who was commander of the disbelievers’ Army, said to the personnel of his Army with great sorrow, “We have committed a very big mistake. When the Muslims were standing in rank and file to offer prayer, it was the best chance for us to attack them; by coming from their rear. However, after a while they will worship again in the afternoon (for ‘Asr prayer), then we shall finish them”.

Before starting the time of afternoon (‘Asr) prayer, God revealed this verse. The prayer of ‘Asr was offered according to the new revelation and the planning of the disbelievers was put down as it were.

It is commanded: When you are fighting against the infidels and the time of prayer begins, then the Army should be distributed in two parties. One party should stand still in front of the disbelievers and the other should stand for worship behind the first party. When this party finishes its first rak-‘at and completes it with prostration, then these people should confront the enemy; leaving your rear and that party, which was standing before the enemy, should establish their second rak-‘at by following the Spiritual Guide (Imam). When you turn over your Salaam after completion of your prayer, then these people should go back again before the enemy, and the party; which was standing in front of the enemy, they should come back and complete their prayer (2nd rak-‘at of the prayer) alone. Then they should return before the enemy and the remaining people should complete their remaining part of the prayer (first rak-‘at). In this prayer, the people are permitted to move according to requirement. Necessary Arms, Ammunition and Equipment for safety should be with everybody. https://youtu.be/YFSOKqDnaVo

                                                        

Prayer during Fear (L-590)

وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَٰحِدَةً وَلَا جُنَاحَ  عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ وَخُذُوا۟ حِذْرَكُمْ إِنَّ ٱللَّهَ  أَعَدَّ لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا102b.

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

102b.  Those who disbelieve would like you to neglect your weapons and your equipment, so they can attack you in a single assault. You commit no error, if you are hampered by rain or are sick, by putting down your weapons; but take precautions. Indeed, God has prepared for the disbelievers a demeaning punishment.

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

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

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

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

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

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

This commandment is for you for the purpose that there is dire need of care in war. You should make up “the equipment of safety” to frighten your enemy. Trust in God, after that, be hopeful about His Dignity and believe that He has prepared shameful torment for the infidels, who have come to ruin you, considering that you are weak. https://youtu.be/LVpmnr5DovU